Two long nights, one short day, the Buddha smiles (haiku, author unknown)
More and more I hear people say they are not going to celebrate this season because it is full of crass commercialism, stress and stems from a tradition that they may be at odds with. I could not agree more that the meaning of the season can get lost in the melee of expectations that have been placed on this time.
Yet I cannot agree with throwing the whole enterprise out the door. If we look at most traditions around the world, including Christmas, Hanukah, Solstice, Chinese or Japanese New Year, Eid Al Adah, or Kwanzaa, we find a common denominator. They all involve light, food and community. Perhaps this is because, long ago, as people prepared for the cave journey, there was some fear that they would not make it through the winter, that there would not be enough food, warmth and hope to sustain them. It seems sensible then, that they would create a celebration filled with these things to sustain them through the dark times.
I believe that we do the same thing symbolically that our ancestors did physically. Winter time is the cave journey. It is a time when we are invited to go in and do some "housekeeping." Our ancestors spent the winter repairing their nets, pots and tools so they would be ready for spring. They spun wool and darned socks and sweaters. For us, the housekeeping asks us to turn inward, to notice what is stored in our cave (old baggage, false beliefs, hurts and wounds) and see if it needs tended to, healed, or released in preparation for the rebirth of spring.
The cave journey can feel dark and lonely at times. Perhaps this is why many people dread winter. However, as we know from yoga, if we never stop and listen, if we do not take the time to investigate, assimilate and integrate, the "stuff" of life continues to pile up creating emotional and/or physical distress. There is only one way through to spring - and that is through the cave.
I have come to think of this time of year as the big "bon voyage" party to send us off on the cave journey. The lights and candles that burn so brightly this time of year may represent hope and the light we will take with us to guide our journey. The food that abounds in celebrations may serve to give us trust and faith that we will have enough sustenance to survive, and the community reminds us that we will be kept safe and warm, and that we are never truly alone.
If this time of year if stressful and too filled with expectations, consider one tradition that does not serve you. Then let it go. In it's place create one that nourishes your spirit. And if you have already let go, create something new. Have a wonderful bon voyage party.
Let me know what rituals create light, hope and love for you this time of year. I'd love to hear how you celebrate and learn from you.
Shanti
Friday, December 30, 2011
Tuesday, December 13, 2011
Reciprocal Inhibition
What does Reciprocal Inhibition mean and why does it matter?
According to Dr. Ray Long of Bandha Yoga, “the concept of the balanced Yin/Yang appears throughout the body.” One of the ways it shows up is through a concept called reciprocal inhibition. This is a term you may be intimately or at least remotely familiar with if you have been taken a yoga teacher training. But did you know (I didn't until Julia educated me) that reciprocal inhibition happens when there is a degree of familiarity with a task? When performing a brand new task, one the body is not familiar with, the nervous system creates additionally stability (at times experienced as joint stiffness) in the body by activating agonist muscles and antagonist muscles together. This is referred to as co-activation. This helps to prevent injury and generate stability until the body is more familiar with the task. As familiarity and repetition occur over time, the co-activation of the muscles is decreased in favor of reciprocal inhibition and the movements become more efficient and more fluid. This is another example of why establishing a new pattern, even one that is good for us, is hard work. It takes a lot of energy.
When a pattern is established, then the system moves toward the more energy efficient mode of reciprocal inhibition. What exactly does this mean and why does it matter? Reciprocal inhibition is defined as the mechanism by which the motor neurons of the nervous system cause a contraction in the agonist muscles, which are the prime movers, while inhibiting the contraction in the antagonist muscles simultaneously and reciprocally. In this way the antagonist muscles remain relaxed while the agonist does the work without opposition. Isn't this a great metaphor for life - to only use as much energy as needed, to get out of our own way and trust the innate intelligence of our being? Oops, I digress. Back to reciprocal inhibition. The degree of relaxation depends upon 1) the degree of contraction of the agonist, 2) the degree of skill the body has in the operation or task, 3) the degree of familiarity with the task, 4) the degree of complication in the task, and 5) if a task is voluntary or autonomic.
In Chapter 2 of the Yoga Sutras, Patanjali says “Sthira sukham asanam,” which translates to “asana should have the dual qualities of alertness and steadiness (sthria) and relaxation and sweetness (sukham, which provides the root for the word sugar).” Reciprocal inhibition is the body’s natural intelligence of this sutra.
Again, RI is an autonomic response which at times occurs with volitional and familiar movements, but is usually automatic in movements elicited by the stretch reflex. However, we can use this natural response to assist in releasing long held tension in muscles that have difficulty releasing their contraction, possibly due to postural misalignment and imbalance. This is seen more and more frequently in the quadriceps and hamstrings. When the agonist--the quads--engage, the antagonists, the hamstrings are supposed to release. Yet because of a common postural imbalance, the tucking under of the sacrum, the quadriceps get overly stretched, which weakens them, and the hamstrings get tightly bunched. This affects the ability to adequately engage the agonist and relax antagonist. "Tight hamstrings" have become a frequent complaint in yoga classes.
Let’s play with an example that might assist with those tight hamstrings, especially understanding that the hamstrings cannot release unless the quadriceps are active. They need to have the quality of "sthria."
• Sit in Dandasana, staff pose. Support the sacrum with a wedge or folded blanket as needed to maintain neutral spine. Allow the legs to flop out, however they are showing up this day.
• Come into a forward fold (DO NOT do this if you are experiencing any back problems, as this is an example of what it feels like to not be supported). For me, as I do this, I feel a tugging at the sacrum and at the back of the knees. These are two places we do not want to feel a pulling because they are joints--this means I am not stretching a muscle, but rather possibly straining a tendon or ligament.
• Sit upright again and bend the knees slightly. Flex the feet and draw the quadriceps toward the pelvis, as if you were trying to shorten the front of the thighs. Let the back of the legs lift off the floor a little as you do this. Keeping the quads engaged like this, begin to lengthen the legs by sliding the heels away from you and pressing slightly through the ball mound of the foot. If the backs of the knees to not reach the floor, place a folded blanket under them so the hamstrings can release. You can also place a sandbag on the thighs to help them stay active while they release their weight toward the ground.
• Once again come into a forward fold. Keep the quads active and the sits bones grounded. Remember my other axiom, something has to stay grounded for something else to stretch. See if you can locate the stretch in the belly of the muscle rather than at the ends of the muscle. And of course, breathe.
Try reciprocal inhibition for yourself through this pose and others. Let me know what you experience.
By the way, I am not seeking to invoke controversy here. I know in Yin yoga we do come into postures without engaging the muscles in order to stretch the fascia and connective tissue. I would love to hear your thoughts on this and will write about this kind of passive stretching at a later date.
Shanti, Janice
According to Dr. Ray Long of Bandha Yoga, “the concept of the balanced Yin/Yang appears throughout the body.” One of the ways it shows up is through a concept called reciprocal inhibition. This is a term you may be intimately or at least remotely familiar with if you have been taken a yoga teacher training. But did you know (I didn't until Julia educated me) that reciprocal inhibition happens when there is a degree of familiarity with a task? When performing a brand new task, one the body is not familiar with, the nervous system creates additionally stability (at times experienced as joint stiffness) in the body by activating agonist muscles and antagonist muscles together. This is referred to as co-activation. This helps to prevent injury and generate stability until the body is more familiar with the task. As familiarity and repetition occur over time, the co-activation of the muscles is decreased in favor of reciprocal inhibition and the movements become more efficient and more fluid. This is another example of why establishing a new pattern, even one that is good for us, is hard work. It takes a lot of energy.
When a pattern is established, then the system moves toward the more energy efficient mode of reciprocal inhibition. What exactly does this mean and why does it matter? Reciprocal inhibition is defined as the mechanism by which the motor neurons of the nervous system cause a contraction in the agonist muscles, which are the prime movers, while inhibiting the contraction in the antagonist muscles simultaneously and reciprocally. In this way the antagonist muscles remain relaxed while the agonist does the work without opposition. Isn't this a great metaphor for life - to only use as much energy as needed, to get out of our own way and trust the innate intelligence of our being? Oops, I digress. Back to reciprocal inhibition. The degree of relaxation depends upon 1) the degree of contraction of the agonist, 2) the degree of skill the body has in the operation or task, 3) the degree of familiarity with the task, 4) the degree of complication in the task, and 5) if a task is voluntary or autonomic.
In Chapter 2 of the Yoga Sutras, Patanjali says “Sthira sukham asanam,” which translates to “asana should have the dual qualities of alertness and steadiness (sthria) and relaxation and sweetness (sukham, which provides the root for the word sugar).” Reciprocal inhibition is the body’s natural intelligence of this sutra.
Again, RI is an autonomic response which at times occurs with volitional and familiar movements, but is usually automatic in movements elicited by the stretch reflex. However, we can use this natural response to assist in releasing long held tension in muscles that have difficulty releasing their contraction, possibly due to postural misalignment and imbalance. This is seen more and more frequently in the quadriceps and hamstrings. When the agonist--the quads--engage, the antagonists, the hamstrings are supposed to release. Yet because of a common postural imbalance, the tucking under of the sacrum, the quadriceps get overly stretched, which weakens them, and the hamstrings get tightly bunched. This affects the ability to adequately engage the agonist and relax antagonist. "Tight hamstrings" have become a frequent complaint in yoga classes.
Let’s play with an example that might assist with those tight hamstrings, especially understanding that the hamstrings cannot release unless the quadriceps are active. They need to have the quality of "sthria."
• Sit in Dandasana, staff pose. Support the sacrum with a wedge or folded blanket as needed to maintain neutral spine. Allow the legs to flop out, however they are showing up this day.
• Come into a forward fold (DO NOT do this if you are experiencing any back problems, as this is an example of what it feels like to not be supported). For me, as I do this, I feel a tugging at the sacrum and at the back of the knees. These are two places we do not want to feel a pulling because they are joints--this means I am not stretching a muscle, but rather possibly straining a tendon or ligament.
• Sit upright again and bend the knees slightly. Flex the feet and draw the quadriceps toward the pelvis, as if you were trying to shorten the front of the thighs. Let the back of the legs lift off the floor a little as you do this. Keeping the quads engaged like this, begin to lengthen the legs by sliding the heels away from you and pressing slightly through the ball mound of the foot. If the backs of the knees to not reach the floor, place a folded blanket under them so the hamstrings can release. You can also place a sandbag on the thighs to help them stay active while they release their weight toward the ground.
• Once again come into a forward fold. Keep the quads active and the sits bones grounded. Remember my other axiom, something has to stay grounded for something else to stretch. See if you can locate the stretch in the belly of the muscle rather than at the ends of the muscle. And of course, breathe.
Try reciprocal inhibition for yourself through this pose and others. Let me know what you experience.
By the way, I am not seeking to invoke controversy here. I know in Yin yoga we do come into postures without engaging the muscles in order to stretch the fascia and connective tissue. I would love to hear your thoughts on this and will write about this kind of passive stretching at a later date.
Shanti, Janice
Tuesday, December 6, 2011
Presence
Last time we were talking about establishing presence and truly listening. Your presence is the greatest gift you have to offer. What would it be like to give yourself that gift? To listen to yourself?
Most of us have had the experience of becoming inured to a sensation. If you live by the railroad track the noise may at first create distress, i.e., interrupting a phone conversation because you can't even "hear yourself speak." Yet after sometime you may find that the sound has muted in the background, perhaps no longer a disturbance but rather a familiar friend. Given the amount of stimulus we are subjected to each day, it is understandable that we begin to tune out. How often have you heard someone with a back strain say they don't know how it could have happened, they simply bent down to pick up a piece of paper and "ouch," they couldn't stand back up again? Those of us familiar with the workings of the body know that it was not that simple, there had most likely been messages about the back for months that had not been heard.
How can we begin to hear ourselves again?
A couple weeks ago I was fortunate to have been at an iRest Yoga Nidra training. Yoga Nidra is a process of traveling through the koshas to heal and unwind any stuck places so we can deepen into the practice of meditation remembering our wholeness, our True Nature. The iRest style of Yoga Nidra, developed by Richard Miller PhD., places strong emphasis on noticing sensation and "meeting and greeting" every sensation as a welcome messenger. Be sure and check out their website: www.irest.us.
Instinctually, we are hard wired to seek pleasure and avoid pain. This makes sense when it comes to learning not to stick our hand into the fire. But when we label other sensations as painful that are not dangerous we can spiral into a pattern of attachment and aversion that puts us on the roller coaster of suffering. I can share a personal example. I am quite attached to peace, love and harmony. This, to me, is pleasure. Conversely, as one might guess, I react to anger as if it were pain. I don't like it within me or around me. Yet anger is a normal and natural emotion. It is not “bad”. It is my reaction to it that creates the trouble, not the emotion itself. By this I mean, when anger becomes present and I push it down, I can become “sweetly and nicely” controlling, i.e., passive-aggressive. And we all know that there is nothing sweet or nice about that. It would be much more useful for myself and the other person if I said, “I am angry about this situation. When I can find some words, I would like to talk more about it.” Or “you seem angry and that really triggers me. I am going to go collect myself and perhaps we can talk more later.” This would be greeting the experience rather than reacting to it. Of course, I will not be able to actually speak my truth outside if I am repressing it inside. This is where iRest comes in.
Like all yoga nidra, we begin with setting the intention and then doing a body scan. This creates physical presence that allows for a deepening to occur. Next the focus in on the breath. This draws awareness even deeper and set up for the next stage, which is welcoming of sensation. We can begin with sensation like hot and cold, which tend to have less of an emotional charge. That would look like, “where is hot located in my body, what does it feel like? Where is cold in my body and what does it feel like?” From a neutral and relaxed place, this pair of opposites can be explored and any reactions to them can be noticed. The more aware we are of our reactions, the more we can begin to unwind the patterns of reaction and move into right action. Other opposites can be explored, loose and tight, relaxed and tense, etc. They can be fully explored. In other words, welcome them as an invited guest.
When this feels doable, then move onto emotions. Using my example, it would be anger. I could invite anger to be present. I then would explore it fully - where it lives in my body, how I feel when it is present, its color, shape, texture, etc. Thoughts that tend to go along with the experience of anger. In other words, be fully present to the sensation of anger. Then I would invite its opposite – perhaps happiness or serenity. I would explore the sensation of that emotion in the same way. Then I would invite them both to be present. I think of this as inviting them both to the dance and noticing how they dance together. They are, after all, two halves of a perfect whole. After some time of observation, I can move back into feeling the sensations. The feeler becoming the observer. The observer moving back into felt sensation. Then--and this stage takes practice and it is what our yoga is about–taking it off the mat, hold both at the same time. In other words, feeling the reality of my feelings while observing them. By feeling them, I have an idea of what is going on within me. By observing them, I can take that data and come up with an action that is right for that moment. That keeps me in harmony with the world. And here is the most excellent part. Harmony is what I was seeking all along. I just can’t get there by repressing my feelings. By giving myself the gift of presence, I become present. As we know there is no greater gift than that.
I hope you had a wonderful day of grace and gratitude and may it follow you into the holiday season. Take a moment and give yourself the gift of your presence. Let me know how it goes.
Shanti, Janice
Most of us have had the experience of becoming inured to a sensation. If you live by the railroad track the noise may at first create distress, i.e., interrupting a phone conversation because you can't even "hear yourself speak." Yet after sometime you may find that the sound has muted in the background, perhaps no longer a disturbance but rather a familiar friend. Given the amount of stimulus we are subjected to each day, it is understandable that we begin to tune out. How often have you heard someone with a back strain say they don't know how it could have happened, they simply bent down to pick up a piece of paper and "ouch," they couldn't stand back up again? Those of us familiar with the workings of the body know that it was not that simple, there had most likely been messages about the back for months that had not been heard.
How can we begin to hear ourselves again?
A couple weeks ago I was fortunate to have been at an iRest Yoga Nidra training. Yoga Nidra is a process of traveling through the koshas to heal and unwind any stuck places so we can deepen into the practice of meditation remembering our wholeness, our True Nature. The iRest style of Yoga Nidra, developed by Richard Miller PhD., places strong emphasis on noticing sensation and "meeting and greeting" every sensation as a welcome messenger. Be sure and check out their website: www.irest.us.
Instinctually, we are hard wired to seek pleasure and avoid pain. This makes sense when it comes to learning not to stick our hand into the fire. But when we label other sensations as painful that are not dangerous we can spiral into a pattern of attachment and aversion that puts us on the roller coaster of suffering. I can share a personal example. I am quite attached to peace, love and harmony. This, to me, is pleasure. Conversely, as one might guess, I react to anger as if it were pain. I don't like it within me or around me. Yet anger is a normal and natural emotion. It is not “bad”. It is my reaction to it that creates the trouble, not the emotion itself. By this I mean, when anger becomes present and I push it down, I can become “sweetly and nicely” controlling, i.e., passive-aggressive. And we all know that there is nothing sweet or nice about that. It would be much more useful for myself and the other person if I said, “I am angry about this situation. When I can find some words, I would like to talk more about it.” Or “you seem angry and that really triggers me. I am going to go collect myself and perhaps we can talk more later.” This would be greeting the experience rather than reacting to it. Of course, I will not be able to actually speak my truth outside if I am repressing it inside. This is where iRest comes in.
Like all yoga nidra, we begin with setting the intention and then doing a body scan. This creates physical presence that allows for a deepening to occur. Next the focus in on the breath. This draws awareness even deeper and set up for the next stage, which is welcoming of sensation. We can begin with sensation like hot and cold, which tend to have less of an emotional charge. That would look like, “where is hot located in my body, what does it feel like? Where is cold in my body and what does it feel like?” From a neutral and relaxed place, this pair of opposites can be explored and any reactions to them can be noticed. The more aware we are of our reactions, the more we can begin to unwind the patterns of reaction and move into right action. Other opposites can be explored, loose and tight, relaxed and tense, etc. They can be fully explored. In other words, welcome them as an invited guest.
When this feels doable, then move onto emotions. Using my example, it would be anger. I could invite anger to be present. I then would explore it fully - where it lives in my body, how I feel when it is present, its color, shape, texture, etc. Thoughts that tend to go along with the experience of anger. In other words, be fully present to the sensation of anger. Then I would invite its opposite – perhaps happiness or serenity. I would explore the sensation of that emotion in the same way. Then I would invite them both to be present. I think of this as inviting them both to the dance and noticing how they dance together. They are, after all, two halves of a perfect whole. After some time of observation, I can move back into feeling the sensations. The feeler becoming the observer. The observer moving back into felt sensation. Then--and this stage takes practice and it is what our yoga is about–taking it off the mat, hold both at the same time. In other words, feeling the reality of my feelings while observing them. By feeling them, I have an idea of what is going on within me. By observing them, I can take that data and come up with an action that is right for that moment. That keeps me in harmony with the world. And here is the most excellent part. Harmony is what I was seeking all along. I just can’t get there by repressing my feelings. By giving myself the gift of presence, I become present. As we know there is no greater gift than that.
I hope you had a wonderful day of grace and gratitude and may it follow you into the holiday season. Take a moment and give yourself the gift of your presence. Let me know how it goes.
Shanti, Janice
Wednesday, October 26, 2011
The gift of presence
The gift of presence
“Listening is more than simply hearing. Listening involves all the senses.” Jim Canterucci
How often have you said or heard someone say they just want to be seen, they just want to be heard? Why is it we feel this way? To truly listen to someone, as opposed to just hearing words (not unlike the cartoon of a human commanding a dog to sit or stay and it turns out what the dog is hearing is blah, de-blah, de-blah), is to begin to establish the conditions of truly connecting with another. It is establishing presence.
Recently, during the level two teacher-training weekend, we engaged in an exercise of establishing presence and then listening. The response from those who were heard for two to three minutes was profound. People were surprised that emotions arose through such a simple exercise, that they felt so moved. This may be because many of us unfortunately do not have much experience in being fully heard by another with non-judgmental presence. By presence I mean, fully awake and aware of what the other is saying. In other words, listening cannot happen unless first we ground and center ourselves in the moment. This is our greatest gift, our presence.
So how can we learn to listen? Try this exercise with a friend. First, one of you will choose to be the “listener” and one will be the “speaker.”
The listener will need to find him or herself. To do this, ground. Feel your feet, legs, sitz bones, pelvis and the base of your skull. Feel the sacrum as the potent source of energy at the core. As the tailbone roots down into the earth, the sacrum initiates the rebounding energy drawing up to the crown of the head. The sacrum and tailbone are the anchors that allow the crown of the head to open to what is going on outside without losing one’s center.
From that place, set an intention to listen with your whole body, not just your ears.
Ask your partner in this experience what is most present for them at this moment. Then let them talk, without analyzing, judging or fixing.
Rather than telling them what to do, try asking more questions. “Can you tell me more about it? What is your sense about what is present? Where is it felt? Does it have a shape, color or texture? Does it feel light or dark, loose or tight, etc?”
It is interesting how often we try to “fix” without finding out what the problem is. No wonder our best advice is not taken. When we take the time to listen the person being heard usually doesn’t end up needing fixing. As they hear themselves, the answer arises.
Give this a try. Give the greatest gift there is, your presence. And let me know how it goes.
Shanti
“Listening is more than simply hearing. Listening involves all the senses.” Jim Canterucci
How often have you said or heard someone say they just want to be seen, they just want to be heard? Why is it we feel this way? To truly listen to someone, as opposed to just hearing words (not unlike the cartoon of a human commanding a dog to sit or stay and it turns out what the dog is hearing is blah, de-blah, de-blah), is to begin to establish the conditions of truly connecting with another. It is establishing presence.
Recently, during the level two teacher-training weekend, we engaged in an exercise of establishing presence and then listening. The response from those who were heard for two to three minutes was profound. People were surprised that emotions arose through such a simple exercise, that they felt so moved. This may be because many of us unfortunately do not have much experience in being fully heard by another with non-judgmental presence. By presence I mean, fully awake and aware of what the other is saying. In other words, listening cannot happen unless first we ground and center ourselves in the moment. This is our greatest gift, our presence.
So how can we learn to listen? Try this exercise with a friend. First, one of you will choose to be the “listener” and one will be the “speaker.”
The listener will need to find him or herself. To do this, ground. Feel your feet, legs, sitz bones, pelvis and the base of your skull. Feel the sacrum as the potent source of energy at the core. As the tailbone roots down into the earth, the sacrum initiates the rebounding energy drawing up to the crown of the head. The sacrum and tailbone are the anchors that allow the crown of the head to open to what is going on outside without losing one’s center.
From that place, set an intention to listen with your whole body, not just your ears.
Ask your partner in this experience what is most present for them at this moment. Then let them talk, without analyzing, judging or fixing.
Rather than telling them what to do, try asking more questions. “Can you tell me more about it? What is your sense about what is present? Where is it felt? Does it have a shape, color or texture? Does it feel light or dark, loose or tight, etc?”
It is interesting how often we try to “fix” without finding out what the problem is. No wonder our best advice is not taken. When we take the time to listen the person being heard usually doesn’t end up needing fixing. As they hear themselves, the answer arises.
Give this a try. Give the greatest gift there is, your presence. And let me know how it goes.
Shanti
Wednesday, October 12, 2011
Resiliency
Resiliency
Last week, we continued exploring the hamstrings. In that blog there was mention of the fascia, the glove-like connective tissue that interweaves and encases the tissues and structures of the body. This led me to a meandering train of thought about autumn and its reminder that the only constant is change. I see a connection between fascia and this dance of fall bringing on its winds of change.
When the fascia is tight the body cannot adapt, move and change as needed. It is like wearing shoes that are too tight. Everything in the body becomes restricted. Just as a tree that does not sway in the wind will break, a rigid body is prone to break down. But the opposite presents problems too: when there is no tone, when things are too loose, there is a lack of integrity in the system, which can lead to dissipation of energy, fatigue and injury.
This brought to mind one of my favorite words these days – resiliency. Resiliency is the “ability to spring back from and adapt to adversity,” whether that adversity is due to physical or psychological stressors. Resiliency brings to mind energy that is not too tight and not too loose but, as Goldilocks would say, “is just right.” Resiliency is a play of balancing opposites, of equanimity.
What are some ways to create resilience? Working with the fascia is a good one. Doing things that are nourishing to your being/Being is another. I love to play with balance poses in the fall as they remind me that balance is not a static thing, that it is constantly changing and that every time I find a new point of balance for that moment, I am creating resilience.
What creates resilience for you? What nourishes you? Respond and we can start a dialog; I would love to learn from you.
Last week, we continued exploring the hamstrings. In that blog there was mention of the fascia, the glove-like connective tissue that interweaves and encases the tissues and structures of the body. This led me to a meandering train of thought about autumn and its reminder that the only constant is change. I see a connection between fascia and this dance of fall bringing on its winds of change.
When the fascia is tight the body cannot adapt, move and change as needed. It is like wearing shoes that are too tight. Everything in the body becomes restricted. Just as a tree that does not sway in the wind will break, a rigid body is prone to break down. But the opposite presents problems too: when there is no tone, when things are too loose, there is a lack of integrity in the system, which can lead to dissipation of energy, fatigue and injury.
This brought to mind one of my favorite words these days – resiliency. Resiliency is the “ability to spring back from and adapt to adversity,” whether that adversity is due to physical or psychological stressors. Resiliency brings to mind energy that is not too tight and not too loose but, as Goldilocks would say, “is just right.” Resiliency is a play of balancing opposites, of equanimity.
What are some ways to create resilience? Working with the fascia is a good one. Doing things that are nourishing to your being/Being is another. I love to play with balance poses in the fall as they remind me that balance is not a static thing, that it is constantly changing and that every time I find a new point of balance for that moment, I am creating resilience.
What creates resilience for you? What nourishes you? Respond and we can start a dialog; I would love to learn from you.
Monday, October 10, 2011
Can the Hamstrings Ever be Happy? Part 2
Can the hamstrings ever be happy? Part 2.
Last week we focused on working with the hamstrings in terms of bones, muscles and alignment. There is an important piece that was left out that Doug Keller, Tom Myers and other wonderful teachers are paying more attention to, and that is the fascia.
What is fascia? Fascia is the connective tissue that is developed early on in the embryo and surrounds and holds muscles, muscles groups, muscle fibers, blood vessels and nerves together. The most superficial layer lies just under the surface of the skin and acts like a glove holding the entire body together. It is both thin and strong. This might seem a little gross, but if you have ever looked at a chicken breast and noticed the whitish colored thin sheets between the skin and the meat, that is fascia.
It makes sense then that if we try to stretch a muscle without attending to the glove encasing it, we might not get too far. Doug Keller states that “in contemporary theory, especially based on studies of embryology, it is the connective tissue of the body that seems to function in the way that Prana was described by the yogis.” Working with the fascia allows our whole body to breathe.
So how can we work with the fascia? In ShivaShakti Synthesis we focus a lot on warm-ups. Warm-ups are a way to create space to let the fascia breathe. Working with marma points, or places where the nadis or energy pathways cross, are another way to open the fascia. They are potent because they are places where energy tends to get blocked, just like any other crossroad. When we work with the marma points we are opening up the pranic pathways, which in turn, according to the science of yoga, opens both the body and mind.
So try this exercise from Doug Keller. At the bottom of the foot is a marma point known as Pada Madhya (pada meaning foot), which is located between the second and third metatarsals at the top of the arch.
Come into an easy uttanasana (standing forward bend). Keep the knees soft so there is no strain.
Gently shift your weight to your right foot.
Take your fingers to your right foot and “goose” the place on your arch described above by gently massaging it and putting slight pressure on it by pulling up. The pressure should feel like a release (not a strain), so as to protect the ligaments that form the arch.
Release the hand and return to placing equal weight on both legs in the forward bend.
Explore the depth of the pose; notice if there is anything different from your first version. Are the hamstrings perhaps more open on that side?
This is an example of working with the fascia through a marma point. By creating space in that energy system, the back of the leg was able to release a bit. Try the other side and then do both at the same time. This marma point does more than help the feet and legs. It is said to also help with headaches, cold feet, insomnia and lightheadedness.
Let me know how it works for you. And as always, I would love to hear from you about what you are interested in.
Last week we focused on working with the hamstrings in terms of bones, muscles and alignment. There is an important piece that was left out that Doug Keller, Tom Myers and other wonderful teachers are paying more attention to, and that is the fascia.
What is fascia? Fascia is the connective tissue that is developed early on in the embryo and surrounds and holds muscles, muscles groups, muscle fibers, blood vessels and nerves together. The most superficial layer lies just under the surface of the skin and acts like a glove holding the entire body together. It is both thin and strong. This might seem a little gross, but if you have ever looked at a chicken breast and noticed the whitish colored thin sheets between the skin and the meat, that is fascia.
It makes sense then that if we try to stretch a muscle without attending to the glove encasing it, we might not get too far. Doug Keller states that “in contemporary theory, especially based on studies of embryology, it is the connective tissue of the body that seems to function in the way that Prana was described by the yogis.” Working with the fascia allows our whole body to breathe.
So how can we work with the fascia? In ShivaShakti Synthesis we focus a lot on warm-ups. Warm-ups are a way to create space to let the fascia breathe. Working with marma points, or places where the nadis or energy pathways cross, are another way to open the fascia. They are potent because they are places where energy tends to get blocked, just like any other crossroad. When we work with the marma points we are opening up the pranic pathways, which in turn, according to the science of yoga, opens both the body and mind.
So try this exercise from Doug Keller. At the bottom of the foot is a marma point known as Pada Madhya (pada meaning foot), which is located between the second and third metatarsals at the top of the arch.
Come into an easy uttanasana (standing forward bend). Keep the knees soft so there is no strain.
Gently shift your weight to your right foot.
Take your fingers to your right foot and “goose” the place on your arch described above by gently massaging it and putting slight pressure on it by pulling up. The pressure should feel like a release (not a strain), so as to protect the ligaments that form the arch.
Release the hand and return to placing equal weight on both legs in the forward bend.
Explore the depth of the pose; notice if there is anything different from your first version. Are the hamstrings perhaps more open on that side?
This is an example of working with the fascia through a marma point. By creating space in that energy system, the back of the leg was able to release a bit. Try the other side and then do both at the same time. This marma point does more than help the feet and legs. It is said to also help with headaches, cold feet, insomnia and lightheadedness.
Let me know how it works for you. And as always, I would love to hear from you about what you are interested in.
Tuesday, September 27, 2011
Can the Hamstrings Ever be Happy?
Can the hamstrings ever be happy?
Most yoga teachers and experienced students are aware of the issue of tight hamstrings. In western society the "slouch" posture has become the norm. That posture generally involves the tucking of the sacrum and tailbone, which moves the pubic bone forward. If you stand up right now and do this you will probably notice that the buttocks bunch up, the hamstrings shorten and the quadriceps push forward becoming overstretched. This can lead to low back pain. However, if you unlock your knees and let the pubic bone move back while the tailbone softens down and in to greet the pubic bone you may notice a healthier tone returning to the butt and quad muscles allowing the hamstrings to relax and lengthen as the legs elongate.
But what about the flexible yoga practitioner who is experiencing pain at the sits bone, the ischial tuberosity? That pain may also be due to the hamstrings. Let's take the example of adho mukha svanasana, downward facing dog. In this pose, the instruction is often given to lift the sits bones up toward the ceiling while taking the heels to the floor. However, this can create strain on the hamstring muscle and/or the hamstring tendon. To come into this pose first warm up the shoulders, arms and wrists. Then come into table, tuck the toes under and shift the hips back into half-dog, keeping the knees on the floor, the shoulder blades grounded and the armpits light, just as in down dog. From half dog, lengthen the sits bones back and lift the hips from the strong thighs. Keep the knees slightly bent, lift the heels and buttocks up and then begin to “walk the dog”; do this by keeping the balls of your feet in place while bending one knee and lengthening the other several times to warm up the hips and hamstrings.
When ready to come into the full pose, bend both knees to slightly release the hamstrings and allow the pelvis to rotate on the head of the femur (upper leg bone). Then lift both ankles until, as Julia says, there are no wrinkles in the front of the ankle. This begins to lengthen the legs. Allow the sits bones to draw back at an angle toward the back of the room while lengthening the heels toward the back of the mat. Sense the natural alignment (in ShivaShakti this is referred to as a line of energy) that goes from the buttocks to the heels. Without tucking the sacrum let the buttocks flesh melt toward the heels while the toes are drawing energy up to the groins. Feel the connection between the head and the sacrum and between the sacrum and the heels. Back off if there is any sensation of pulling at the sits bone or knee. Remember, something has to stay grounded for something else to stretch. In this case, if the hips are lifted too high to the sky the pelvis doesn't stay grounded, and/or if the quads are bunched (instead of just engaged), the heels will pull and tug on the hamstrings instead of releasing them. This same principle applies to forward bending poses.
Give it a try and see what you think. Hopefully you will find your hamstrings to be happier, whether you started with a slouch or an overstretched muscle. What questions do you have to help me clarify this concept? How can this information translate off the mat, into sitting, standing and walking so the hamstrings can be happy? I’ll write more on this, but in the meantime we would love to hear from you.
Most yoga teachers and experienced students are aware of the issue of tight hamstrings. In western society the "slouch" posture has become the norm. That posture generally involves the tucking of the sacrum and tailbone, which moves the pubic bone forward. If you stand up right now and do this you will probably notice that the buttocks bunch up, the hamstrings shorten and the quadriceps push forward becoming overstretched. This can lead to low back pain. However, if you unlock your knees and let the pubic bone move back while the tailbone softens down and in to greet the pubic bone you may notice a healthier tone returning to the butt and quad muscles allowing the hamstrings to relax and lengthen as the legs elongate.
But what about the flexible yoga practitioner who is experiencing pain at the sits bone, the ischial tuberosity? That pain may also be due to the hamstrings. Let's take the example of adho mukha svanasana, downward facing dog. In this pose, the instruction is often given to lift the sits bones up toward the ceiling while taking the heels to the floor. However, this can create strain on the hamstring muscle and/or the hamstring tendon. To come into this pose first warm up the shoulders, arms and wrists. Then come into table, tuck the toes under and shift the hips back into half-dog, keeping the knees on the floor, the shoulder blades grounded and the armpits light, just as in down dog. From half dog, lengthen the sits bones back and lift the hips from the strong thighs. Keep the knees slightly bent, lift the heels and buttocks up and then begin to “walk the dog”; do this by keeping the balls of your feet in place while bending one knee and lengthening the other several times to warm up the hips and hamstrings.
When ready to come into the full pose, bend both knees to slightly release the hamstrings and allow the pelvis to rotate on the head of the femur (upper leg bone). Then lift both ankles until, as Julia says, there are no wrinkles in the front of the ankle. This begins to lengthen the legs. Allow the sits bones to draw back at an angle toward the back of the room while lengthening the heels toward the back of the mat. Sense the natural alignment (in ShivaShakti this is referred to as a line of energy) that goes from the buttocks to the heels. Without tucking the sacrum let the buttocks flesh melt toward the heels while the toes are drawing energy up to the groins. Feel the connection between the head and the sacrum and between the sacrum and the heels. Back off if there is any sensation of pulling at the sits bone or knee. Remember, something has to stay grounded for something else to stretch. In this case, if the hips are lifted too high to the sky the pelvis doesn't stay grounded, and/or if the quads are bunched (instead of just engaged), the heels will pull and tug on the hamstrings instead of releasing them. This same principle applies to forward bending poses.
Give it a try and see what you think. Hopefully you will find your hamstrings to be happier, whether you started with a slouch or an overstretched muscle. What questions do you have to help me clarify this concept? How can this information translate off the mat, into sitting, standing and walking so the hamstrings can be happy? I’ll write more on this, but in the meantime we would love to hear from you.
Friday, August 26, 2011
Falling and Getting Back Up
Falling and Getting Back Up
Thanks to Angela, our guest blogger, for sharing her experience and wisdom. She provided key insights to holding the space of student, which guides our deepening understanding.
In these past two weeks Angela and I have both blogged about the numerous ways the ego can sneak in and take over. This is normal. I repeat, this is normal. I get frustrated when people say "I can't believe s/he said or did that. After all, they are a yoga teacher". Have you ever heard that? It's as if the credentialing process for being a yoga teacher should include self-actualization. If this is true, there would be fewer teachers and many more gurus.
I don't know any teachers who profess to be perfect. Speaking for myself, I honestly admit that I teach because it keeps me on the path. And what is the path of yoga - it is about remembering our natural state of balance and wholeness, our union. And how do we figure out where we are out of balance? It is by weaving, swaying, tripping and sometimes even falling over. Being a yoga teacher does not mean we don’t trip ourselves up. Hopefully what it does mean is that we are committed to noticing that we have fallen, having the courage to look for what caused us to fall, i.e., the ego, and then getting back up and playing with a new kind of balance. Our mats are places where we practice awareness so we can be more aware in the world. Awareness is the key factor to healing into our wholeness.
Now you may be wondering if Angela and I learned anything on the mat at the yoga therapy training. Indeed we did learn many gems that we will be sharing. One is very apt right now. When talking about the leg action in certain poses such as triangle, trikonasana, Doug Keller would use the imagery of having one foot on the dock with the other foot on the boat and trying not to fall in the water. Just after the workshop, I was about to leave for the cabin in Canada (on a little island in a big lake and reachable by boat only), and I got the image all too well. I have been there and done that. Anyway, try it and see what your experience is and let us know.
Thanks to Angela, our guest blogger, for sharing her experience and wisdom. She provided key insights to holding the space of student, which guides our deepening understanding.
In these past two weeks Angela and I have both blogged about the numerous ways the ego can sneak in and take over. This is normal. I repeat, this is normal. I get frustrated when people say "I can't believe s/he said or did that. After all, they are a yoga teacher". Have you ever heard that? It's as if the credentialing process for being a yoga teacher should include self-actualization. If this is true, there would be fewer teachers and many more gurus.
I don't know any teachers who profess to be perfect. Speaking for myself, I honestly admit that I teach because it keeps me on the path. And what is the path of yoga - it is about remembering our natural state of balance and wholeness, our union. And how do we figure out where we are out of balance? It is by weaving, swaying, tripping and sometimes even falling over. Being a yoga teacher does not mean we don’t trip ourselves up. Hopefully what it does mean is that we are committed to noticing that we have fallen, having the courage to look for what caused us to fall, i.e., the ego, and then getting back up and playing with a new kind of balance. Our mats are places where we practice awareness so we can be more aware in the world. Awareness is the key factor to healing into our wholeness.
Now you may be wondering if Angela and I learned anything on the mat at the yoga therapy training. Indeed we did learn many gems that we will be sharing. One is very apt right now. When talking about the leg action in certain poses such as triangle, trikonasana, Doug Keller would use the imagery of having one foot on the dock with the other foot on the boat and trying not to fall in the water. Just after the workshop, I was about to leave for the cabin in Canada (on a little island in a big lake and reachable by boat only), and I got the image all too well. I have been there and done that. Anyway, try it and see what your experience is and let us know.
Thursday, August 18, 2011
When the Teacher Becomes the Student, Part 11
When the Teacher Becomes the Student, Part II
Last week Janice wrote about situations when the teacher becomes the student, as when attending a yoga workshop. I’d like to pick up on that thread but take the topic in a different vein.
As yogis, we have a lot we can share. Seasoned yoga teachers, especially, have years of training and teaching experience to draw upon, which we are supposed to share with our students. It’s our job to verbally cue our students to find their way in a pose. It’s our job to give voice to yogic wisdom about everyday life. It’s even our job to help our students sing and chant. For teachers of hatha yoga – the physical path - we use our throat chakras quite a bit. The throat chakra is governed by udana vayu – energy that moves up and out.
But how much are we to share when we are taking a workshop as a student and there is another teacher whose job it is to voice and share his or her knowledge? When we shift from yoga teacher to yoga student, the role we play can become hazy in our own mind. We get used to an outflow of information from ourselves to our students (udana), then when enrolled as a student in a workshop we are required to shift to drawing in the information. Making that shift in roles is temporary: we need to practice the workshop content enough to digest it (samana) and then offer the processed content back to our students (udana again). However temporary the shift in roles is, the transition can be difficult for those who are not mindful of the need to shift roles. So, how do we decide what to share in a workshop setting and when to just keep things to ourselves?
The answer may lie in adjusting our focus within much lower, to the root chakra, governed by apana vayu. Apana is related to releasing what is not needed. We often think of this in terms of bodily functions, but to quote Doug Keller (Refining the Breath, p. 135),
“In a subtle but vital sense, the apana vayu has much to do with our power of decisiveness and self-determination, both of which turn upon our power of choice. Choice demands not only the affirmation of one possible good, but also the elimination or exclusion of other competing goods – choosing one good over another. Clarity in defining oneself demands decisiveness in eliminating what doesn’t work for us, what is not needed, or what conflicts with our highest goals.”
So while we may have something to offer – the greater good, may be served by not saying anything. If our highest goal at a workshop is to learn, maybe sharing what we already know is not serving the highest good. So how do we decide? Oddly, when thinking about this I was reminded of The Four-Way Test of Rotary International, which I learned about through my husband. It suggests,
“Of the things we think, say or do
1. Is it the TRUTH?
2. Is it FAIR to all concerned?
3. Will it build GOODWILL and BETTER FRIENDSHIPS?
4. Will it be BENEFICIAL to all concerned?”
When I mentioned the Rotary questions to another yogi she reminded me of a similar set of questions which are attributed to Socrates: “Is it true? Is it kind? Is it necessary?” And Sai Baba is said to have added, “Will it hurt anyone?” and my personal favorite, “Does it improve the silence?”
It is an easy jump from these lines of inquiry to the yamas: “Is it true?” obviously connects to satya (non-lying), though in a workshop setting, truth is generally not an issue. While listening to the content in a workshop we relate the content to our personal experience and often also decide whether we want to share that truth from our own experience. Upon occasion we may even find that the experience we have the urge to relate is less honorable, even if it is true. If we are making a gossipy side-comment, the veracity of that comment should be considered as well as whether it is harmful to someone. This leads nicely to the yama ahimsa (non-violence).
Interestingly, the three sources of criteria that I previously mentioned are focused on ahimsa: “Is it kind (fair/beneficial)?”, “Will it build goodwill and better friendships?” and “Will it hurt anyone?” To expand ahimsa beyond the physical we can add: will your comment hurt another student’s ability to learn? Will it take the class off-track? Is it detrimental so someone? Side comments, not spoken to the whole group often interfere with the class’ ability to hear the teacher. And the teacher may find it difficult to focus with other conversations going on. Those are also harms we can perpetrate.
Hidden in these side comments is the yama asteya (non-stealing). Are you stealing another student’s focus? Are you stealing time from the topic at hand? Are you stealing the limelight for yourself?
Which takes us to the yama aparigraha (non-attachment). Once you’ve got the limelight, can you let it go? Do you hang onto it and keep talking? Are your side comments about drawing attention away from the teacher and to yourself?
Finally, Sai Baba’s questions, “Is it necessary?” and “Will it improve the silence?” seem to me to be related to brahmacharya (restraint of the senses). Brahmacharya gets a lot of attention because it is most associated with celibacy, but it can also be thought of as self-restraint, or having some control over your impulses. When you have the impulse to share, can you edit yourself to sharing what is pertinent and helpful versus what is distracting and off track? Can you determine what is not helpful at the time and save it for later? Or maybe you have a question that is important but so personalized or detailed and specific that it would be better asked one-on-one. Saving it and asking it later is restraining the senses.
In writing this post I certainly do not want to dampen the lively interaction and learning that can occur at workshops; the give and take of the collective wisdom that exists in a particular classroom can truly be exciting. And I certainly am not suggesting that, as a teacher taking a workshop, you shouldn’t ask questions. I am just suggesting that as teachers we take our yoga practice with us when we are in the role of students. If we are aware of our energy and how it is flowing, if we reflect on the questions provided by Rotary International, Socrates, and Sai Baba, and if we remember the wisdom of the yamas, the quality of the interaction you and your fellow students have with a teacher may be positively influenced. An increase in the level of learning in turn influences the level of teaching we offer when we leave the workshop. That improves everybody’s yoga!
Please let ShivaShakti Synthesis know if these thoughts and lines of inquiry are helpful in determining what to share at a workshop. Or perhaps you have another way to decide. Will you share?
Angela Nicolosi
Last week Janice wrote about situations when the teacher becomes the student, as when attending a yoga workshop. I’d like to pick up on that thread but take the topic in a different vein.
As yogis, we have a lot we can share. Seasoned yoga teachers, especially, have years of training and teaching experience to draw upon, which we are supposed to share with our students. It’s our job to verbally cue our students to find their way in a pose. It’s our job to give voice to yogic wisdom about everyday life. It’s even our job to help our students sing and chant. For teachers of hatha yoga – the physical path - we use our throat chakras quite a bit. The throat chakra is governed by udana vayu – energy that moves up and out.
But how much are we to share when we are taking a workshop as a student and there is another teacher whose job it is to voice and share his or her knowledge? When we shift from yoga teacher to yoga student, the role we play can become hazy in our own mind. We get used to an outflow of information from ourselves to our students (udana), then when enrolled as a student in a workshop we are required to shift to drawing in the information. Making that shift in roles is temporary: we need to practice the workshop content enough to digest it (samana) and then offer the processed content back to our students (udana again). However temporary the shift in roles is, the transition can be difficult for those who are not mindful of the need to shift roles. So, how do we decide what to share in a workshop setting and when to just keep things to ourselves?
The answer may lie in adjusting our focus within much lower, to the root chakra, governed by apana vayu. Apana is related to releasing what is not needed. We often think of this in terms of bodily functions, but to quote Doug Keller (Refining the Breath, p. 135),
“In a subtle but vital sense, the apana vayu has much to do with our power of decisiveness and self-determination, both of which turn upon our power of choice. Choice demands not only the affirmation of one possible good, but also the elimination or exclusion of other competing goods – choosing one good over another. Clarity in defining oneself demands decisiveness in eliminating what doesn’t work for us, what is not needed, or what conflicts with our highest goals.”
So while we may have something to offer – the greater good, may be served by not saying anything. If our highest goal at a workshop is to learn, maybe sharing what we already know is not serving the highest good. So how do we decide? Oddly, when thinking about this I was reminded of The Four-Way Test of Rotary International, which I learned about through my husband. It suggests,
“Of the things we think, say or do
1. Is it the TRUTH?
2. Is it FAIR to all concerned?
3. Will it build GOODWILL and BETTER FRIENDSHIPS?
4. Will it be BENEFICIAL to all concerned?”
When I mentioned the Rotary questions to another yogi she reminded me of a similar set of questions which are attributed to Socrates: “Is it true? Is it kind? Is it necessary?” And Sai Baba is said to have added, “Will it hurt anyone?” and my personal favorite, “Does it improve the silence?”
It is an easy jump from these lines of inquiry to the yamas: “Is it true?” obviously connects to satya (non-lying), though in a workshop setting, truth is generally not an issue. While listening to the content in a workshop we relate the content to our personal experience and often also decide whether we want to share that truth from our own experience. Upon occasion we may even find that the experience we have the urge to relate is less honorable, even if it is true. If we are making a gossipy side-comment, the veracity of that comment should be considered as well as whether it is harmful to someone. This leads nicely to the yama ahimsa (non-violence).
Interestingly, the three sources of criteria that I previously mentioned are focused on ahimsa: “Is it kind (fair/beneficial)?”, “Will it build goodwill and better friendships?” and “Will it hurt anyone?” To expand ahimsa beyond the physical we can add: will your comment hurt another student’s ability to learn? Will it take the class off-track? Is it detrimental so someone? Side comments, not spoken to the whole group often interfere with the class’ ability to hear the teacher. And the teacher may find it difficult to focus with other conversations going on. Those are also harms we can perpetrate.
Hidden in these side comments is the yama asteya (non-stealing). Are you stealing another student’s focus? Are you stealing time from the topic at hand? Are you stealing the limelight for yourself?
Which takes us to the yama aparigraha (non-attachment). Once you’ve got the limelight, can you let it go? Do you hang onto it and keep talking? Are your side comments about drawing attention away from the teacher and to yourself?
Finally, Sai Baba’s questions, “Is it necessary?” and “Will it improve the silence?” seem to me to be related to brahmacharya (restraint of the senses). Brahmacharya gets a lot of attention because it is most associated with celibacy, but it can also be thought of as self-restraint, or having some control over your impulses. When you have the impulse to share, can you edit yourself to sharing what is pertinent and helpful versus what is distracting and off track? Can you determine what is not helpful at the time and save it for later? Or maybe you have a question that is important but so personalized or detailed and specific that it would be better asked one-on-one. Saving it and asking it later is restraining the senses.
In writing this post I certainly do not want to dampen the lively interaction and learning that can occur at workshops; the give and take of the collective wisdom that exists in a particular classroom can truly be exciting. And I certainly am not suggesting that, as a teacher taking a workshop, you shouldn’t ask questions. I am just suggesting that as teachers we take our yoga practice with us when we are in the role of students. If we are aware of our energy and how it is flowing, if we reflect on the questions provided by Rotary International, Socrates, and Sai Baba, and if we remember the wisdom of the yamas, the quality of the interaction you and your fellow students have with a teacher may be positively influenced. An increase in the level of learning in turn influences the level of teaching we offer when we leave the workshop. That improves everybody’s yoga!
Please let ShivaShakti Synthesis know if these thoughts and lines of inquiry are helpful in determining what to share at a workshop. Or perhaps you have another way to decide. Will you share?
Angela Nicolosi
Wednesday, August 10, 2011
The teacher becomes the student
The teacher becomes the student
A sign of a good teacher is the one that is able to also be the student. Teachers learn in the moment from experiences with their students and other teachers. They also benefit from purposefully putting themselves in the role of student, as I did recently by attending the Doug Keller yoga therapy training. I have eagerly been anticipating this event for over a year, as I was unable to go last year. As a side note, he is a wonderful teacher if you ever have the chance to attend one of his trainings.
I arrived just in time for the training due to work and traffic. As a result, I got a spot in what I will refer to as the “black hole” of the room. I did not feel a sense of connection, and as we know from yoga, disconnect is the reason we develop an ego. My ego, which tends to show up as self depreciating, began to get loud. A common misconception is that ego is bragging and boastful, but that is only one side of the coin. Whether you are telling yourself you are better or worse, it's still all ego. My negative self talk ramped up and for awhile I bought into it. And then remembering came to me. I was not alone. I am perfectly imperfect. I am part of an incredible tradition that is still developing.
Once this awareness came I could see the factors that were contributing to my discomfort and rather than sit and suffer by myself, I reached out. By sharing my vulnerability and being received with empathy, my perspective changed. Does this mean that my ego was totally silent for the rest of the training? Not at all. But I could laugh at my thoughts, I could share them with others and best of all, I could remember the underlying connection and unity that ties us all together.
I learned a lot on about yoga therapeutics as well and am looking forward to sharing those next time we meet. In the meantime, check in with your sense of self and remember you are not alone. We have each other's back.
Shanti, Janice
A sign of a good teacher is the one that is able to also be the student. Teachers learn in the moment from experiences with their students and other teachers. They also benefit from purposefully putting themselves in the role of student, as I did recently by attending the Doug Keller yoga therapy training. I have eagerly been anticipating this event for over a year, as I was unable to go last year. As a side note, he is a wonderful teacher if you ever have the chance to attend one of his trainings.
I arrived just in time for the training due to work and traffic. As a result, I got a spot in what I will refer to as the “black hole” of the room. I did not feel a sense of connection, and as we know from yoga, disconnect is the reason we develop an ego. My ego, which tends to show up as self depreciating, began to get loud. A common misconception is that ego is bragging and boastful, but that is only one side of the coin. Whether you are telling yourself you are better or worse, it's still all ego. My negative self talk ramped up and for awhile I bought into it. And then remembering came to me. I was not alone. I am perfectly imperfect. I am part of an incredible tradition that is still developing.
Once this awareness came I could see the factors that were contributing to my discomfort and rather than sit and suffer by myself, I reached out. By sharing my vulnerability and being received with empathy, my perspective changed. Does this mean that my ego was totally silent for the rest of the training? Not at all. But I could laugh at my thoughts, I could share them with others and best of all, I could remember the underlying connection and unity that ties us all together.
I learned a lot on about yoga therapeutics as well and am looking forward to sharing those next time we meet. In the meantime, check in with your sense of self and remember you are not alone. We have each other's back.
Shanti, Janice
Monday, August 1, 2011
The Life of a Householder
The Life of the Householder
With summer at its fullest, how is your garden growing? Thank you Angela for taking a personal experience and allowing your insights to guide us into our own deepening awareness. Angela’s thoughts lead perfectly into the focus of our next post.
Someone recently asked me to talk about the tenuous balance of being a serious yoga practitioner and a householder. On the one hand we talk about honoring the body, mind and soul by caring for it so we can remember our union, while the reality often is that we don’t have the time to do the sort of self care that helps us stay healthy and mindful. This is so true and it is sad to see people shame themselves or be shamed for getting sick because they “didn’t take care of themselves.” When a child (or another loved one) is sick, a partner is laid off requiring the other to work extra hours, or there are cut backs at work due to the economy and the job now has additional requirements, etc., there is a need to push through the situation and take care of the crisis.
What seems to have happened to many people, however, is that they end up staying in crisis mode. Following any push, there has to be a time for recovery. It may not be as much time as is “ideal” but it is essential to find time for that practice (perhaps a 20 minute nap or yoga nidra) that, to use Angela’s image, creates less space for the weeds to grow.
So yes, as householders, we will always be pushed, prodded and demanded to go outside of the “balanced” yogic lifestyle. Remember that imbalance is simply an opportunity to find a new balance that serves better in this moment, the only moment there is, the present.
How do you carve out that time for you? And can you treat that time with the same diligence and ferocity as you would a child under your care? You matter too.
With summer at its fullest, how is your garden growing? Thank you Angela for taking a personal experience and allowing your insights to guide us into our own deepening awareness. Angela’s thoughts lead perfectly into the focus of our next post.
Someone recently asked me to talk about the tenuous balance of being a serious yoga practitioner and a householder. On the one hand we talk about honoring the body, mind and soul by caring for it so we can remember our union, while the reality often is that we don’t have the time to do the sort of self care that helps us stay healthy and mindful. This is so true and it is sad to see people shame themselves or be shamed for getting sick because they “didn’t take care of themselves.” When a child (or another loved one) is sick, a partner is laid off requiring the other to work extra hours, or there are cut backs at work due to the economy and the job now has additional requirements, etc., there is a need to push through the situation and take care of the crisis.
What seems to have happened to many people, however, is that they end up staying in crisis mode. Following any push, there has to be a time for recovery. It may not be as much time as is “ideal” but it is essential to find time for that practice (perhaps a 20 minute nap or yoga nidra) that, to use Angela’s image, creates less space for the weeds to grow.
So yes, as householders, we will always be pushed, prodded and demanded to go outside of the “balanced” yogic lifestyle. Remember that imbalance is simply an opportunity to find a new balance that serves better in this moment, the only moment there is, the present.
How do you carve out that time for you? And can you treat that time with the same diligence and ferocity as you would a child under your care? You matter too.
Monday, July 18, 2011
Weeding AND Feeding
Spring was rough – I experienced both physical and emotional challenges. After several family crises in the same week I sought salve for my soul in my backyard garden. It needed tending and so did I. In a two day period that offered temperatures in the high 90s, I broke down hunks of donated hostas into 25 individual plants to create a border of green and white.
The physical labor was good for me as I sweated and shifted the earth into a new arrangement. My mind was busy with decisions about how to best to divide the hostas and where to place them, not worrying about loved ones far away. At one time the far end of the very shady yard had been cleared to expose a wide swath of rich black earth, but was never fully landscaped. Now muddy and overgrown, it offered little beauty, which describes pretty much how I felt. I was determined to plant a deep border of hostas on that end, and a single line of hostas along the north side of the yard to fill the space, create some order and offer beauty to the beholder.
On the second of those days of hot, hard earthwork, I heard myself thinking for the umpteenth time that if we plant more of what we want (like hostas), there will be less room for things we don’t want to grow (like weeds). And then I had the epiphany that this is true for humans, too. Planting for humans is doing our self-care practices, mantras, prayer, meditation, fun, work we love, spending time with friends, etc. The more life is filled with these things (the ones we want), the less room we leave for worrying, complaining, illness and unhappiness - the weeds of life.
What are you planting today? Tomorrow? And all the days after that?
The physical labor was good for me as I sweated and shifted the earth into a new arrangement. My mind was busy with decisions about how to best to divide the hostas and where to place them, not worrying about loved ones far away. At one time the far end of the very shady yard had been cleared to expose a wide swath of rich black earth, but was never fully landscaped. Now muddy and overgrown, it offered little beauty, which describes pretty much how I felt. I was determined to plant a deep border of hostas on that end, and a single line of hostas along the north side of the yard to fill the space, create some order and offer beauty to the beholder.
On the second of those days of hot, hard earthwork, I heard myself thinking for the umpteenth time that if we plant more of what we want (like hostas), there will be less room for things we don’t want to grow (like weeds). And then I had the epiphany that this is true for humans, too. Planting for humans is doing our self-care practices, mantras, prayer, meditation, fun, work we love, spending time with friends, etc. The more life is filled with these things (the ones we want), the less room we leave for worrying, complaining, illness and unhappiness - the weeds of life.
What are you planting today? Tomorrow? And all the days after that?
Saturday, July 9, 2011
We are ShivaShaktiSynthesis
Recently someone asked me how to describe her style of yoga. She said, … “People call themselves Iyengar, Kripalu, Anusara etc. What are we?” I replied, “We are ShivaShakti Synthesis.” What a wonderful way to get a conversation going. If someone asks about your style of yoga and you say “I was trained through ShivaShakti Synthesis,” they are sure to ask what that is. This becomes your opening to say what ShivaShakti means to you. ShivaShakti is about finding your authentic voice. Acknowledge your tradition and use your words to let the world know what your passion and offer is. What are your feelings about this? And how would you describe your offer?
Tuesday, June 28, 2011
Therapeutic Yoga, Yoga Therapy and ShivaShakti Synthesis
Therapeutic Yoga, Yoga Therapy and ShivaShakti Synthesis
We describe the level 1 program of ShivaShakti Synthesis as therapeutic yoga and the level 2 as yoga therapy. But what does that really mean? I have not had an easy time in articulating it and I suspect I am not alone. At the national level, a group of experienced folks have been meeting together for a few years trying to develop a working definition of yoga therapy. Definitions have ranged from “all yoga is therapy” to the concept that yoga therapy is a new and western invention that has no basis in ancient texts. Which is true?
I don’t think it is accurate to say all yoga is therapy. Originally, yoga was the practice for the seeker on spiritual path, while ayurveda offered the path to health and wellness. Yet many of the practices in ayurveda have their basis in yoga. The common root for yoga and ayurveda is samkhya philosophy, which to me says there is an ancient basis for yoga as therapy. This is why ShivaShakti Synthesis integrates the teachings of yoga and ayurveda.
I am working on writing up a section for the manual on our philosophy on therapeutic yoga and yoga therapy, so figured this was a perfect place to share some thoughts and get your feedback.
Here are my working definitions for ShivaShakti Synthesis:
Therapeutic yoga: Teaching a therapeutic style of yoga means that there is the ability to modify the practices, whether they are asana, pranayama, relaxation and imagery, yoga nidra and meditation to be accessible to any student.
Yoga therapy: Yoga therapy implies specifically addressing the areas of disconnect that separate someone from the truth and essence of their Being.
This is a teaser to get us started. What do you think?
Sunday, June 19, 2011
Summer Solstice-Honoring the Light
Summer Solstice – Honoring the Light
As the summer solstice nears there seems to be subtle, but strong anticipation about this day. What is the solstice? The word consists of two roots, sol, which means sun, and stice, to stand still. Yet the solstice seems to be anything but that. It tells us that the earth is in its most extreme phase of its dance between light and dark, and from there it will begin to change toward the balance of the equinox.
In the days of the sundial clock, the dials seemed not to move during the solstices. It was as if time stood still or was in stasis during the long period of sunlight of the summer solstice and the shortest period of the winter solstice. This may be why there are so many spiritual rituals and celebrations around these two times. It is said that the winter solstice rituals were developed because of the fear the sun would not return, and the hope that if enough light was created. In other words people were afraid that the darkness would become the stasis. Perhaps then celebrating summer is a hope that the fruits of summer and of light will stick around for a long time, that it will become the stasis.
The summer solstice may be a temporary stasis, a gateway where we are invited to pause, stand still and receive the light before moving onto the next step, as there is always a next step. Stasis means a suspension of growth and therefore is only a temporary state. But it is good to periodically stop and take a break before going into the next growth spurt. Although we cannot make summer stay we can use this period to soak up the outer light to recharge our inner fire.
So what makes your light shine? What will you be doing on the solstice? I’ll be chanting the Gayatri Mantra and doing a few rounds of Surya Namaskar, then attempting to surrender to the stillness of the solstice and sit in the light. Feel free to join me. Our circle is always there. We can invoke it at anytime.
Monday, June 13, 2011
Partner Yoga and the Dance of Interdependence
Partner Yoga and the Dance of Interdependence
When I was growing up, I received praise for being independent, which, I suspect, was true for many of you. Over time, I came to believe that independence was good and dependence, not so good. Our culture tends to reward independence and harbor a negative attitude toward dependence, and for the longest time, I assumed these were the only two options. Then I got into a long-term relationship and discovered things weren’t quite so black and white.
Lo and behold, I discovered there was a third option – interdependence. My interest tweaked, I looked up the definition in the dictionary. Part of the definition of independence is quite appealing, to be free of. The other part, however, involves not having needs, which really hit me; who doesn’t have needs? Dependence means to depend upon while interdependence implies a reciprocal relationship where needs are allowed and mutually met. It seems pretty clear that while interdependence might be more challenging, it is the better course because it is the one that really can lead to a fulfilling life.
This interdependence is one of the reasons I love partner yoga. The dance of interdependence gets to play out there because in partner yoga, I am able to go deeper into a pose than I ever could have achieved on my own. However, it is not because someone else is doing it for me. Rather, it is because of the trust, connection and reciprocal relationship that I find within myself, my true strength, and just as amazing, the same thing happens for my partner.
Friday, May 27, 2011
Have you stretched your armpits today?
Have you stretched your armpits today?
Just recently, another incredible class of yoginis and yogis (well, there was one man in this year’s class) finished the level 1 training. Typically, when I teach side stretch at the wall, I say that someday I want a t-shirt that says “have you stretched your armpits today?” This class took the quip seriously and had t-shirts made for the training staff that say just that on the front, with our ShivaShakti Synthesis logo on the back. What a gift.
This led to the present blog topic.
Why stretch your armpits?
The technical term for armpit is axilla (see, I just learned something new). It has a floor, a ceiling and four walls. The muscles involved are some we often hear about in yoga because they tend to be tight and imbalanced, i.e., the pectoralis (major and minor), subclavius, serratus anterior, subscapularis, teres major, latissimus dorsi and the long head of the biceps. These muscles create strength and balance in the shoulders and upper torso; some assist with respiration as well.
Wednesday, May 18, 2011
Feed & Weed
Yes, it is time for blog #2. Thank you for the input and support. You are also encouraged to respond to the blog with your thoughts; our line of inquiry will only deepen with the exchange. Please let us know of any topics you would like to see explored.
Something that struck me when I was in Florida doing Panchakarma was the topic of detoxification and nourishment. Spring calls for us to detoxify. We clean out the flowerbeds of the sludge of winter. But why do we do this? We do this so the plants awakening beneath the surface can receive nourishment and grow. We, too, need to clean out the sludge of winter. So the panchakarma program begins before you arrive at the center with a gentle detoxification that starts at home. Then when you get to Florida you receive a detoxification program that suits your issues and dosha. After the program you are given directions about diet, herbs, lifestyle, etc. to nourish and revitalize you tissues once you are home.
Some people are better at purging, which is the extreme of detoxification, and some are better at stuffing or hoarding, the extreme of nourishment. But detoxification and nourishment need to be a dance that balances letting go of what doesn’t serve us and taking in what does. Gardeners know that the plants in the flowerbed need the debris cleared away, but that they will also do well with a layer of good mulch. And gardeners know plants need food, but will get sick or even die if they receive too much or too little light and water. We are our own gardeners. How do we know what we need to take in or let go? By listening. Not with our ears, but with our intuition. When we listen to what our bodies need and are of service to the self, it allows us to be of service to the whole Self of the universe. But that is hard part – the listening. What helps you to listen to what you need so you will flourish where you are planted?
Friday, April 22, 2011
Paying Attention to Intention
In an attempt to stay better connecting to the ShivaShakti family we are starting a weekly blog. I, Janice, am starting it out with a thought that Lori Candon has been pondering – intention and attention.
What does it really mean to set an intention, how does attention fit into that?
The definition of attention, from the psychological point of view sounds as if it could have been written by the ancient yogic sages. It is:
- concentration of the mind on a single object or thought, especially one preferentially selected from a complex, with a view to limiting or clarifying receptivity by narrowing the range of stimuli,
- a state of consciousness characterized by such concentration,
- a capacity to maintain selective or sustained concentration.
Intention on the other hand is:
- what one intends to do or bring about,
- the object for which a prayer, mass, or pious act is offered.
It seems to me that setting an intention, while not easy as it requires decision making, is much easier than paying attention to it. Attention here would imply staying awake and aware to where the energy is going. It is said that attention follows intention and the more the attention follows, the more potent the intention becomes. Richard Miller Ph.D. says that the intention is the anchor that aids in creating focus. Often, however, we drift about on the surface, looking everywhere for an answer without stopping to figure out what we are seeking. We set the intention, we anchor ourselves and then the mind gets distracted by the surface waves — “is that what I seek over there or perhaps it is in the opposite direction? Perhaps I need to anchor somewhere else”. But when we stay anchored, like in meditation, something deeper may be revealed. When the attention stays focused we may find ourselves diving underneath the surface where there the waters are calmer and clearer. Then a deeper meaning of our intention may arise. Every intention is a desire to find our way back home to the true Self. By setting the anchor via the intention and then staying awake to it, we awaken to the Self.
We would love to hear your thoughts, insights, questions and experiences about this. And if you have any questions you would like to have explored please send them to us.
Shanti, Janice
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