Having someone's back
No man is an island. This is a truth. As much as we might try to not have needs, we do. And those needs are not just about food, water and shelter. We also have needs in regards to love, safe touch and connection. A study conducted in a French orphanage in the 1950's demonstrated that children could suffer the ill effects of failure to thrive, which includes being severely underweight, cognitively and/or physically delayed, or even dying, from a lack of touch. These children had food, water and shelter, which were considered to be the essentials. However they were not picked up and held, touched, massaged or cooed at. This was the time that behaviorism was becoming an accepted theory (remember hearing about the scientist, Pavlov, and his experiments with dogs?). So it came as quite a shock that these children were not doing well. They were failing to thrive. Some died.
From this experience we learned that touch, the sense of being loved, held and protected by caretakers, whether that be parents, grandparents, friends, or neighbors, is just as important as food to the development of a child. That the developmental concept of "nurture" is just as essential as biological concept of "nature."
Recently I was fortunate to be part of a "Women and Leadership" workshop created and facilitated by my office partner, Suzanne Roberts. The workshop was largely somatic, meaning that experiences were created where our psycho-biology could feel what disempowers us and what empowers us, allowing for awareness and choice rather than unconscious reaction. One of the most meaningful experiences for me was the concept of "having your back," or someone having yours, which can be figurative or literal. It is the experience of standing with the kind of support that allows the central nervous system to relax, moving out of the fight/flight/freeze stress response and moving into the deeper connection of the resilient core and its authentic power. We each took turns placing a firm and compassionate hand at the sacrum and/or back of the heart of another participant while they faced the embodiment of an old fear or belief system that diminished and disempowered them in some way. With that support we were each able to experience these old unfounded fears melt away as the body reorganized around its core essence, strength, passion and truth.
I have had the honor this week of giving back some of what I received from that workshop. This past week I was in Florida with Vijay (Dr. Jain), Michele and the rest of the Healing Arts staff providing yoga, yoga nidra and individual yoga therapy sessions to the participants of our annual panchakarma program. The program is designed to release undigested material, whether that be food or experience, from the body. It is truly transformational, as I can attest, as I was a panchakarma participant last year. A piece I felt that would be helpful to facilitate this process was for each participant to receive individual yoga therapy sessions to aid in the digestion of issues, especially emotional, that may arise as the physical toxins are released. From the feedback, it appears that these sessions were useful and so will continue to be part of the ShivaShakti Synthesis panchakarma program in the future.
The most profound healing occurred when I stayed present and had "someone's back” during a yoga therapy session. Sometimes they were lying on the ground and I would be moved to bring my hands to the back of their heart. Tears of grief would flow, the old pains would surface to be healed, and a new sense of freedom, well-being and lightness would emerge. If a false belief system arose we would welcome it, identify it, look at how it once served the system and why it was no longer needed. Out of this a deeper truth emerged. Panchakarma is not just about detoxifying, it is also about replenishing with what the body's intelligence craves. We came to standing and they would take Warrior pose. I would place one hand on their sacrum and the other behind their heart while they spoke their truth. This felt embodied experience empowered them to understand more fully who they are when they remember their spacious fully alive sense of Self. What I offered involved no tricks or special tools. It was the simplest and most profound offering - presence and having someone's back. It is our greatest gift. And it does transform the world.
Monday, March 26, 2012
Tuesday, February 21, 2012
Holding Space as the Teacher
Holding Space as the Teacher
There has been so much controversy about yoga lately. It is good to see our path being researched, spoken about and even scrutinized. It can be a bit overwhelming to try to sift through and figure out what is truth. Yet it has been wonderful to hear the dialogue that has been generated by these recent columns, books and stories. Even if we do not agree with what is being said, it encourages us to ask ourselves why we think what we think. In speaking about it with others, we can come away with a deeper and fuller understanding of what we see as the truth, at least at this stage of our journey. Truth is constantly being revealed as we evolve. It is a never-ending process. As the Upanishads tell us, “Many paths, one truth.”
Recently, in the wake of some revelations about a well-known yoga teacher, a former student and wonderful yoga teacher asked me to offer some thoughts on boundaries between yoga teachers and students, especially in the area of romantic/sexual involvement. This blog is not meant to judge on current events, of which I have no first hand knowledge, but rather to speak about a subject that I feel strongly about, create some understanding and perhaps even give some guidance in the hopes that we can maintain healthy and empowering boundaries.
The Yoga Alliance standards, as well as the ethics statements of most, if not all, yoga teacher trainings that I know of are quite explicit on teacher/student relationships. The ShivaShakti Synthesis ethics statement, which all students have to agree to and sign in order to teach, states the yoga teacher/therapist:
Will not take advantage of students/clients financially, sexually, romantically, or otherwise.
Refrain from romantic or sexual relationship with a current student, even if invited by the student.
If that is a given, why is it then we see so many of teachers, even gurus, stumbling in this area? A number of our most popular national teaching figures were or are married to former students. How does this happen?
Patanjali’s Yoga Sutra 1.4 (via Donna Farhi’s book, Teaching Yoga) states “vritti sarupayam itarata,” which translates as: at other times (itarata) the seer identifies with (sarupayam) the fluctuations in the state of consciousness (vritti).
Let’s look at a two of these Sanskrit words. Vritti refers to the thought waves of the mind. It is familiar to most of us who have studied yoga, as it is spelled out in the second sutra, which defines yoga as the stilling, quieting or non-attachment to these thought waves. According to Iyengar, Vritti can also mean a course of conduct, behavior, a state of being, mode of action, movement, function or operation. Sarupayam refers to our identification with these actions. Whenever we are referring to identification, we have moved into the realm of ego. Psychologically speaking, the ego is not necessarily a bad thing; it creates a sense of self (the “I” self) and can be quite useful in western society. However, when we become attached to our egos, the blinders go on and we can lose sight of reality. We see things from the perspective of our history and memory, which in all likelihood is not totally accurate. So when the ego is operating, those definitions of vrittis above, such as courses of action, conduct, behavior, etc., may not be accurately seen and understood when the veil of misunderstanding surrounds us. When the blinders are removed, those vrittis are seen as just that, fluctuations of energy and pieces of the picture, rather than the abiding truth of reality and our true nature.
When a student comes to a yoga class, they bring their past with them--their hopes, dreams, expectations and previous good and bad experiences with authority figures--into the classroom. In our current society, it is quite unlikely that they are coming in completely neutral, without any baggage at all. Because we cannot expect our students to be neutral, it becomes essential that we are, at least while we are holding the space of teacher. This is because the student/teacher relationship, whether we like it or not, is hierarchical, and therefore the teacher is viewed as an authority figure. There is a reasonable expectation that those in power will not abuse it and take advantage of those not in power. And that is the reality of the classroom. We are the teachers.
When a student wants to date, have sex with, becomes friends with, buy a fancy present for a teacher, they are not wanting to do that with me or you, they want to do that with the role of “Teacher.” So whether the student likes me or doesn’t like me, flatters me or criticizes me, my job is to breathe, not take it personally, and respect their felt experience. This is not to say I am not allowed to appreciate a compliment or should tolerate abuse but rather maintain a safe space for whatever may be coming up for them. Later on, I may reflect on what the student said, notice if I have any ego reactions from it and use the interaction as a learning experience. At the time however, my job is to simply be present (which of course is simple and so very difficult).
This sounds so easy but when a student comes up who has a need based from their past experience to be seen and noticed and my ego is feeling unappreciated and needing some soothing this can create a dangerous and unconscious interaction. In psychological terms this is referred to as transference and counter-transference. The student suggests getting together for some tea or a glass of wine at a place around the corner, the two of you go and notice you have so much in common and before long, and without intending to violate boundaries, an intimate relationship has developed. It may be sexual, romantic, financial or even just the intimacy of best friends, without regard to honoring the boundaries of the student/teacher relationship and consciously transitioning to a different type of relationship.
Referring back to Yoga Sutra 1.4, if we view the actions of our students as vritti, and the teacher as the seer, then it is our job as teachers to avoid attachment to these those constant and inconsistent fluctuations in thoughts and behavior. We maintain our role as authority figures by not allowing ourselves to be fully seen in all our humanness. My students may know that I had a rough day and am grateful to be with them in the studio but they don’t need to know the gory details of my rough day. This time is for them. My job is to provide a compassionate and non-judgmental presence that allows them to awaken to their beautiful diversity within the unity of true nature. At the beginning I may need to be like the sun, a source of light and warmth to wake students up to their inner light. Then I need to step back and be more like the humble moon, reflecting their light back to them.
I could go on and on about this but it is time to turn it back to you. I would love to hear your thoughts and continue this essential exploration.
Shanti, Janice
There has been so much controversy about yoga lately. It is good to see our path being researched, spoken about and even scrutinized. It can be a bit overwhelming to try to sift through and figure out what is truth. Yet it has been wonderful to hear the dialogue that has been generated by these recent columns, books and stories. Even if we do not agree with what is being said, it encourages us to ask ourselves why we think what we think. In speaking about it with others, we can come away with a deeper and fuller understanding of what we see as the truth, at least at this stage of our journey. Truth is constantly being revealed as we evolve. It is a never-ending process. As the Upanishads tell us, “Many paths, one truth.”
Recently, in the wake of some revelations about a well-known yoga teacher, a former student and wonderful yoga teacher asked me to offer some thoughts on boundaries between yoga teachers and students, especially in the area of romantic/sexual involvement. This blog is not meant to judge on current events, of which I have no first hand knowledge, but rather to speak about a subject that I feel strongly about, create some understanding and perhaps even give some guidance in the hopes that we can maintain healthy and empowering boundaries.
The Yoga Alliance standards, as well as the ethics statements of most, if not all, yoga teacher trainings that I know of are quite explicit on teacher/student relationships. The ShivaShakti Synthesis ethics statement, which all students have to agree to and sign in order to teach, states the yoga teacher/therapist:
Will not take advantage of students/clients financially, sexually, romantically, or otherwise.
Refrain from romantic or sexual relationship with a current student, even if invited by the student.
If that is a given, why is it then we see so many of teachers, even gurus, stumbling in this area? A number of our most popular national teaching figures were or are married to former students. How does this happen?
Patanjali’s Yoga Sutra 1.4 (via Donna Farhi’s book, Teaching Yoga) states “vritti sarupayam itarata,” which translates as: at other times (itarata) the seer identifies with (sarupayam) the fluctuations in the state of consciousness (vritti).
Let’s look at a two of these Sanskrit words. Vritti refers to the thought waves of the mind. It is familiar to most of us who have studied yoga, as it is spelled out in the second sutra, which defines yoga as the stilling, quieting or non-attachment to these thought waves. According to Iyengar, Vritti can also mean a course of conduct, behavior, a state of being, mode of action, movement, function or operation. Sarupayam refers to our identification with these actions. Whenever we are referring to identification, we have moved into the realm of ego. Psychologically speaking, the ego is not necessarily a bad thing; it creates a sense of self (the “I” self) and can be quite useful in western society. However, when we become attached to our egos, the blinders go on and we can lose sight of reality. We see things from the perspective of our history and memory, which in all likelihood is not totally accurate. So when the ego is operating, those definitions of vrittis above, such as courses of action, conduct, behavior, etc., may not be accurately seen and understood when the veil of misunderstanding surrounds us. When the blinders are removed, those vrittis are seen as just that, fluctuations of energy and pieces of the picture, rather than the abiding truth of reality and our true nature.
When a student comes to a yoga class, they bring their past with them--their hopes, dreams, expectations and previous good and bad experiences with authority figures--into the classroom. In our current society, it is quite unlikely that they are coming in completely neutral, without any baggage at all. Because we cannot expect our students to be neutral, it becomes essential that we are, at least while we are holding the space of teacher. This is because the student/teacher relationship, whether we like it or not, is hierarchical, and therefore the teacher is viewed as an authority figure. There is a reasonable expectation that those in power will not abuse it and take advantage of those not in power. And that is the reality of the classroom. We are the teachers.
When a student wants to date, have sex with, becomes friends with, buy a fancy present for a teacher, they are not wanting to do that with me or you, they want to do that with the role of “Teacher.” So whether the student likes me or doesn’t like me, flatters me or criticizes me, my job is to breathe, not take it personally, and respect their felt experience. This is not to say I am not allowed to appreciate a compliment or should tolerate abuse but rather maintain a safe space for whatever may be coming up for them. Later on, I may reflect on what the student said, notice if I have any ego reactions from it and use the interaction as a learning experience. At the time however, my job is to simply be present (which of course is simple and so very difficult).
This sounds so easy but when a student comes up who has a need based from their past experience to be seen and noticed and my ego is feeling unappreciated and needing some soothing this can create a dangerous and unconscious interaction. In psychological terms this is referred to as transference and counter-transference. The student suggests getting together for some tea or a glass of wine at a place around the corner, the two of you go and notice you have so much in common and before long, and without intending to violate boundaries, an intimate relationship has developed. It may be sexual, romantic, financial or even just the intimacy of best friends, without regard to honoring the boundaries of the student/teacher relationship and consciously transitioning to a different type of relationship.
Referring back to Yoga Sutra 1.4, if we view the actions of our students as vritti, and the teacher as the seer, then it is our job as teachers to avoid attachment to these those constant and inconsistent fluctuations in thoughts and behavior. We maintain our role as authority figures by not allowing ourselves to be fully seen in all our humanness. My students may know that I had a rough day and am grateful to be with them in the studio but they don’t need to know the gory details of my rough day. This time is for them. My job is to provide a compassionate and non-judgmental presence that allows them to awaken to their beautiful diversity within the unity of true nature. At the beginning I may need to be like the sun, a source of light and warmth to wake students up to their inner light. Then I need to step back and be more like the humble moon, reflecting their light back to them.
I could go on and on about this but it is time to turn it back to you. I would love to hear your thoughts and continue this essential exploration.
Shanti, Janice
Wednesday, January 25, 2012
A response to NY Times: Many Paths One Truth
A response to NY times: Many Paths One Truth
I am sure many of you have seen or heard about the recent New York Times article on “How Yoga Can Wreck Your Body.” If you haven’t, it was printed on 1/5/12. It has created quite a stir in the yoga community with a number of local and national experts weighing in on this. Marcia Miller from Yoga on High wrote a great blog that reminds us that safety and alignment are key factors for many of us who share our passion about yoga through teaching.
So I asked myself, what could I add? After some thought, here are my offerings:
Hatha Yoga, the yoga of asana, pranayama, kriyas, mudras, bandhas and meditation is a relative newcomer to the yoga scene. The Hatha Yoga Pradipika was written in the 1400s. Most of the other yogic texts were written BCE (before common era) or early CE (common era). Hatha Yoga, as it was originally developed around 1000 CE and as it evolved in the 1800 and early 1900s, was not for the householder.
What do I mean by householder?
The Vedas describe four stages of growth, or “ashramas:” brahmacharya, grihastha, vanaprastha, and sannyasa. They have four legitimate aims in life: artha (accumulating wealth); kama (pleasure); dharma (obligation); and moksha (liberation).
Brahmacharya ashrama, or the “student” phase, is the first stage of life from birth to roughly 25 years of age. In this stage of life, the foundation is being laid for what is to come. It is filled with all the changes that are part of moving from infancy to adulthood, including growing physically, intellectually, emotionally and spiritually. The experiences and skills acquired in this stage of life will, in many ways, determine the direction life will take and the ability to fulfill the future goals of life, artha, or accumulation of wealth. This stage is also preparation for grihastha, or the “householder” phase of life.
Grihastha ashrama, the “householder” phase, spans roughly from age 25 to 50 years old. In this stage, the focus is on going out into the world to establish a home, career, and family. The goal of this phase is to be in the world and raise enough money to support the self and family and to give charity to those in later stages of life who are on spiritual pilgrimages. Part of the path of being a householder is to allow for the experience of kama, or pleasure – the pleasure of being part of a family, as well as to responsibly enjoy the pleasures this world has to offer such as property, name, wealth and children, without the creation of too much attachment. It is also the phase of dharma, accepting your duty to your family, work, culture and country.
The “householder” phase leads to the third stage of life: vanaprastha ashrama, or retirement, which lasts roughly from 50 to 75 years of age. This stage is an important and undervalued time of life. It is the time of dharma, or obligation, when there begins to be the space and freedom to reflect upon and gain an understanding of how much has been learned as householders, and then give back (in appropriate ways) that which has been learned. It is a time to assist in the raising of grandchildren or other young people while understanding that every person has his or her own path, growth rate, and destiny that can be supported and guided, but not controlled by others.
In the final stage of life, sannyasa ashrama, which is from 75 years of age until the time of leaving the physical body, the focus is on moksha, or liberation. This stage of life is the time of developing equanimity in the face of all that life brings. It is the time of developing a deep sense of faith while continuing, as much as possible, to cultivate physical, mental, emotional, and spiritual health.
Hatha Yoga, to quote a friend of mine, was developed for “14 year old boys living in ashrams.” In other words, the primary practitioners of yoga were in the Brahmacharya phase of life and were thus more flexible and likely less prone to injury. They also had fewer distractions and responsibilities. Their job was to be a student.
Most householders in India practiced a more devotional path. They might rise, offer pujas and prayers to their guru and then go off to work or take care of the house and children. Developing hatha yoga for householders is perhaps the major contribution of the West to the ancient practices of Yoga. When Swami Vivekananda came to the World Congress of Religions in 1893 he received a standing ovation when he said “Many paths, one truth.” This is the wonderful and at times frustrating part of yoga. What is right? What is yoga and what isn’t?
This is a dilemma constantly facing us at ShivaShakti in the teacher training. We believe in a therapeutic approach to yoga where every “body” is welcomed, honored and cherished, where every layer or kosha of the Being is touched. So we have to teach some “rights” and some “wrongs,” while also realizing that our understanding of what is right will probably change. This is what, I believe, happened when hatha yoga came to this country 100 or so years ago. It was taught as it had been taught to these learned teachers who courageously made their way to this country and offered us a new way of understanding ourselves, each other and the world. What they likely did not understand is that it wasn’t just our thinking and culture that was different, our bodies were as well.
Some studies have suggested that the further a culture gets away from it’s connection with the earth, i.e., we live in houses that have a foundation between us and the earth rather than in a house with a dirt floor, the more the physical body loses its natural alignment. The way we stand, sit and eat is different. It has taken time for this understanding to develop and it continues to develop. So not only are Western practitioners in a different stage of life, they also have vastly different shaping to begin with, and that affects their flexibility, range of motion, and vulnerability to injury.
The article proposes that yoga involves intense backbends, twists and inversions that over time inhibit blood flow and have the potential to “wreck” bodies. I do not agree with the article that yoga has to be that way, although I am challenging myself to open to the reality that that too is yoga. It is not my yoga and it may not be yours, but it is steeped in an incredible lineage and perhaps it will awaken someone to yoga. As another of my teachers used to say in relation to the style of yoga that students want as opposed to the style that would probably be best for them, “take people where they are and then move them toward where they need to be.”
Yet with all that said, it continues to be the mission of ShivaShakti Synthesis to maintain the integrity of the tradition while making it safe and accessible to all beings.
Shanti, Janice
I am sure many of you have seen or heard about the recent New York Times article on “How Yoga Can Wreck Your Body.” If you haven’t, it was printed on 1/5/12. It has created quite a stir in the yoga community with a number of local and national experts weighing in on this. Marcia Miller from Yoga on High wrote a great blog that reminds us that safety and alignment are key factors for many of us who share our passion about yoga through teaching.
So I asked myself, what could I add? After some thought, here are my offerings:
Hatha Yoga, the yoga of asana, pranayama, kriyas, mudras, bandhas and meditation is a relative newcomer to the yoga scene. The Hatha Yoga Pradipika was written in the 1400s. Most of the other yogic texts were written BCE (before common era) or early CE (common era). Hatha Yoga, as it was originally developed around 1000 CE and as it evolved in the 1800 and early 1900s, was not for the householder.
What do I mean by householder?
The Vedas describe four stages of growth, or “ashramas:” brahmacharya, grihastha, vanaprastha, and sannyasa. They have four legitimate aims in life: artha (accumulating wealth); kama (pleasure); dharma (obligation); and moksha (liberation).
Brahmacharya ashrama, or the “student” phase, is the first stage of life from birth to roughly 25 years of age. In this stage of life, the foundation is being laid for what is to come. It is filled with all the changes that are part of moving from infancy to adulthood, including growing physically, intellectually, emotionally and spiritually. The experiences and skills acquired in this stage of life will, in many ways, determine the direction life will take and the ability to fulfill the future goals of life, artha, or accumulation of wealth. This stage is also preparation for grihastha, or the “householder” phase of life.
Grihastha ashrama, the “householder” phase, spans roughly from age 25 to 50 years old. In this stage, the focus is on going out into the world to establish a home, career, and family. The goal of this phase is to be in the world and raise enough money to support the self and family and to give charity to those in later stages of life who are on spiritual pilgrimages. Part of the path of being a householder is to allow for the experience of kama, or pleasure – the pleasure of being part of a family, as well as to responsibly enjoy the pleasures this world has to offer such as property, name, wealth and children, without the creation of too much attachment. It is also the phase of dharma, accepting your duty to your family, work, culture and country.
The “householder” phase leads to the third stage of life: vanaprastha ashrama, or retirement, which lasts roughly from 50 to 75 years of age. This stage is an important and undervalued time of life. It is the time of dharma, or obligation, when there begins to be the space and freedom to reflect upon and gain an understanding of how much has been learned as householders, and then give back (in appropriate ways) that which has been learned. It is a time to assist in the raising of grandchildren or other young people while understanding that every person has his or her own path, growth rate, and destiny that can be supported and guided, but not controlled by others.
In the final stage of life, sannyasa ashrama, which is from 75 years of age until the time of leaving the physical body, the focus is on moksha, or liberation. This stage of life is the time of developing equanimity in the face of all that life brings. It is the time of developing a deep sense of faith while continuing, as much as possible, to cultivate physical, mental, emotional, and spiritual health.
Hatha Yoga, to quote a friend of mine, was developed for “14 year old boys living in ashrams.” In other words, the primary practitioners of yoga were in the Brahmacharya phase of life and were thus more flexible and likely less prone to injury. They also had fewer distractions and responsibilities. Their job was to be a student.
Most householders in India practiced a more devotional path. They might rise, offer pujas and prayers to their guru and then go off to work or take care of the house and children. Developing hatha yoga for householders is perhaps the major contribution of the West to the ancient practices of Yoga. When Swami Vivekananda came to the World Congress of Religions in 1893 he received a standing ovation when he said “Many paths, one truth.” This is the wonderful and at times frustrating part of yoga. What is right? What is yoga and what isn’t?
This is a dilemma constantly facing us at ShivaShakti in the teacher training. We believe in a therapeutic approach to yoga where every “body” is welcomed, honored and cherished, where every layer or kosha of the Being is touched. So we have to teach some “rights” and some “wrongs,” while also realizing that our understanding of what is right will probably change. This is what, I believe, happened when hatha yoga came to this country 100 or so years ago. It was taught as it had been taught to these learned teachers who courageously made their way to this country and offered us a new way of understanding ourselves, each other and the world. What they likely did not understand is that it wasn’t just our thinking and culture that was different, our bodies were as well.
Some studies have suggested that the further a culture gets away from it’s connection with the earth, i.e., we live in houses that have a foundation between us and the earth rather than in a house with a dirt floor, the more the physical body loses its natural alignment. The way we stand, sit and eat is different. It has taken time for this understanding to develop and it continues to develop. So not only are Western practitioners in a different stage of life, they also have vastly different shaping to begin with, and that affects their flexibility, range of motion, and vulnerability to injury.
The article proposes that yoga involves intense backbends, twists and inversions that over time inhibit blood flow and have the potential to “wreck” bodies. I do not agree with the article that yoga has to be that way, although I am challenging myself to open to the reality that that too is yoga. It is not my yoga and it may not be yours, but it is steeped in an incredible lineage and perhaps it will awaken someone to yoga. As another of my teachers used to say in relation to the style of yoga that students want as opposed to the style that would probably be best for them, “take people where they are and then move them toward where they need to be.”
Yet with all that said, it continues to be the mission of ShivaShakti Synthesis to maintain the integrity of the tradition while making it safe and accessible to all beings.
Shanti, Janice
Thursday, January 5, 2012
New Year's Resolutions from the Bhagavad Gita
New Year’s Resolutions from the Bhagavad Gita
(the verses are taken from the internet, the commentary is by Janice)
Smile often - “In the midst of daily life, if one can endure the turmoil caused by selfish desire and anger, then he is truly happy. Indeed, he is a yogi.” (5:23)
Too often New Year’s resolutions focus on attempting to make major changes in a short amount time. This is a sure fire recipe for self sabotage. We are hard wired, instinctually, to preserve the status quo. The actions that lead to lasting change are those that are taken one step at a time. When we break things down into what I call “baby steps” the system gets a chance to adjust to the change lessening the unconscious need to sabotage ourselves. Here we begin with a perfect baby step–smile often. It has been demonstrated that a simple smile can change the mood of the one who is smiling and often positively affects the recipient. Try it sometime. If you are feeling down, look in the mirror and smile. It may feel fake initially but don’t let that sabotage take over, keep smiling. Give yourself that gift of presence I was talking about last month. See how it affects your mood.
Slow down – “You should first control the senses and then shatter desire, the sinful destroyer of knowledge and discretion.”(3:41); and
Stay focused - The focus of one with an unwavering mind is single-pointed in this world. But for the one with a quivering mind pulled in a thousand ways, decisions are endless.” (2:41)
The original definition of sin, in its Greek origins, is to “miss the mark or the target.” Richard Miller has expanded that definition to “misunderstanding.” When we miss the mark it is not that we are purposely trying to hurt or harm but that our attempts are falling short of the goal. We are human beings, and as such we are not perfect, we will miss the mark at times. Usually that happens because we have a misunderstanding about what the “target” should be, or where out focus needs to rest. For example, we may believe that the way to earn respect is to be the best. A lot of energy can go into trying to be the best and the only way to be the best is to be better than other people. So now, rather than focusing on doing the best we can in that moment and then (as the Gita would remind us) letting go of the fruits of our actions we are caught up in comparison and judgment, which may very well take us away from the basic desire, to be respected.
Just as it is more difficult to hit the target, say a dart board, if you are running by it and tossing a dart as you go, so it is almost impossible to tap into our inner resources and knowing if we do not slow down. In yoga, we focus a lot on the breath because the breath brings us into the present moment. When we are focused in the present moment there is greater clarity and discrimination, and the misunderstandings begin to disappear. Again, remember the principle of baby steps. Slowing down can be a resolution to stop once an hour and take 5 breaths. This may change your day. And if you clearer and present this may very well bring a positive change to someone else’s day.
Balance – “Indeed, yoga is not for one who eats too much or too little; it is also not for one who sleeps too much or stays awake for too long.” (6:16)
Here we are reminded of the gunas: tamas, or the principle of inertia, and rajas, or the principle of action, as well as sattva, the balance of the two. We are not being asked to do all sorts of austerities like fasting or going without sleep but rather to honor our humanness, our physical bodies, and give them adequate nourishment and sleep. The baby step here may be to look at your patterns of sleep and make slight adjustments to get more sleep per night. Without proper rest it is difficult to smile, maintain discrimination and choose nourishing food. In ayurveda it is suggested that we try to go to sleep between 10 and 11pm before we catch that “second wind.” Rather than being active during that time, the body needs to be resting so the days experience can be digested.
Remember, the journey can only begin with a single step. What is yours?
Shanti, Janice
(the verses are taken from the internet, the commentary is by Janice)
Smile often - “In the midst of daily life, if one can endure the turmoil caused by selfish desire and anger, then he is truly happy. Indeed, he is a yogi.” (5:23)
Too often New Year’s resolutions focus on attempting to make major changes in a short amount time. This is a sure fire recipe for self sabotage. We are hard wired, instinctually, to preserve the status quo. The actions that lead to lasting change are those that are taken one step at a time. When we break things down into what I call “baby steps” the system gets a chance to adjust to the change lessening the unconscious need to sabotage ourselves. Here we begin with a perfect baby step–smile often. It has been demonstrated that a simple smile can change the mood of the one who is smiling and often positively affects the recipient. Try it sometime. If you are feeling down, look in the mirror and smile. It may feel fake initially but don’t let that sabotage take over, keep smiling. Give yourself that gift of presence I was talking about last month. See how it affects your mood.
Slow down – “You should first control the senses and then shatter desire, the sinful destroyer of knowledge and discretion.”(3:41); and
Stay focused - The focus of one with an unwavering mind is single-pointed in this world. But for the one with a quivering mind pulled in a thousand ways, decisions are endless.” (2:41)
The original definition of sin, in its Greek origins, is to “miss the mark or the target.” Richard Miller has expanded that definition to “misunderstanding.” When we miss the mark it is not that we are purposely trying to hurt or harm but that our attempts are falling short of the goal. We are human beings, and as such we are not perfect, we will miss the mark at times. Usually that happens because we have a misunderstanding about what the “target” should be, or where out focus needs to rest. For example, we may believe that the way to earn respect is to be the best. A lot of energy can go into trying to be the best and the only way to be the best is to be better than other people. So now, rather than focusing on doing the best we can in that moment and then (as the Gita would remind us) letting go of the fruits of our actions we are caught up in comparison and judgment, which may very well take us away from the basic desire, to be respected.
Just as it is more difficult to hit the target, say a dart board, if you are running by it and tossing a dart as you go, so it is almost impossible to tap into our inner resources and knowing if we do not slow down. In yoga, we focus a lot on the breath because the breath brings us into the present moment. When we are focused in the present moment there is greater clarity and discrimination, and the misunderstandings begin to disappear. Again, remember the principle of baby steps. Slowing down can be a resolution to stop once an hour and take 5 breaths. This may change your day. And if you clearer and present this may very well bring a positive change to someone else’s day.
Balance – “Indeed, yoga is not for one who eats too much or too little; it is also not for one who sleeps too much or stays awake for too long.” (6:16)
Here we are reminded of the gunas: tamas, or the principle of inertia, and rajas, or the principle of action, as well as sattva, the balance of the two. We are not being asked to do all sorts of austerities like fasting or going without sleep but rather to honor our humanness, our physical bodies, and give them adequate nourishment and sleep. The baby step here may be to look at your patterns of sleep and make slight adjustments to get more sleep per night. Without proper rest it is difficult to smile, maintain discrimination and choose nourishing food. In ayurveda it is suggested that we try to go to sleep between 10 and 11pm before we catch that “second wind.” Rather than being active during that time, the body needs to be resting so the days experience can be digested.
Remember, the journey can only begin with a single step. What is yours?
Shanti, Janice
Friday, December 30, 2011
Celebrate
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
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
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
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