The Jois' root message comes from Advaita Vedanta. Advaita quite literally means "Not Two". A modern day speaker, Tony Parsons, sums the whole message up quite succinctly:
"There never has been anything but being, and this is the eternal nothing and everything. It isn’t going anywhere and it’s never been anywhere. There is no anywhere. There is no time or space except in the appearance. There is nothing but this, and this is nothing happening."
Saturday, 25 June 2011
Sunday, 6 February 2011
Book Review - Guruji – A Portrait of Sri K. Pattabhi Jois Through the Eyes of His Students
By Meri Erkkilä
Sri K. Pattabhi Jois (1915-2009), or Guruji, is known as the grandfather of ashtanga yoga. He took up yoga at the age of 12, was a devoted student of T. Krishnamacharya, a scholar of philosophy and Sanskrit language, and a professor of yoga at the Maharaja Sanskrit College in Mysore. He has preserved the system of ashtanga vinyasa yoga, which T. Krishnamacharya recovered and revived from ancient texts, and made it known all over the world with the help of his students who studied with him in his school, Ashtanga Yoga Research Institute (currently known as Krishna Pattabhi Jois Ashtanga Yoga Institute), in Mysore.
Guruji (edited by Guy Donahaye and Eddie Stern) offers an insight into the character of Pattabhi Jois through interviews of his students, family and friends in Mysore. It is a fascinating read for anyone following the path of yoga whether they have been fortunate enough to meet Guruji in person or not. I am one who never crossed paths with him and this book is possibly the closest I will ever get to him. You also learn about the personal yoga stories of the interviewees, many of who are internationally renowned teachers and long-standing practitioners with decades of experience of teaching and practicing ashtanga yoga. The most interesting interviews, however, have got to be those of his son Manju, daughter Saraswathi, grandson Sharath and granddaughter Sharmila, which precede each of the four parts of the book. They talk about growing up in an Indian yoga family, of religion, tradition and devotion to God and of Guruji’s love for his family.
Guy Donahaye and Eddie Stern ask questions that shed light on Guruji as a teacher, healer, husband and father, but also on various aspects of the practice. Typically, an interview starts with a recount on how the interviewee came to learn ashtanga and meet Guruji. In all interviews Guruji is being described as compassionate, loving, generous yet strict and firm in his teaching. It is clear that he had a profound effect on his students. For many of them, meeting Guruji for the first time was almost like finding a way home after being lost in the dark. Anyone who came to him, Guruji would welcome with open arms (and a cup of fresh coffee made by his wife Amma) to his extended yoga family made up of students from across the globe. Nancy Gilgoff says: “I found Guruji to be openhearted and friendly. (…) I didn’t know anything about yoga then. I surrendered to this friendly man who really seemed to want to do things with me”. (p. 24)
The first Western people to study with Guruji in the 1970s were Norman Allen, Nancy Gilgoff and David Williams. While travelling in India, David and Norman witnessed Manju demonstrate some postures, which sparked an enthusiasm to learn the system. Norman Allen went to Guruji very soon after that, asking to become his student. Initially he refused to take on a foreign student. It was Amma who persuaded Guruji to let him study. At first, he was taught privately after the Indian students had finished in the mornings. There was asana practice twice a day plus pranayama. Once he had learned some postures, he started coming with the Indians. Norman says: “I went in there and I trusted him right away. I was ready to let him do it to me, to submit to that kind of practice. First, I lived in the house and used to crawl upstairs and crawl back downstairs. (…) My body was a hard body, I had been a bit of an athlete, played football. I couldn’t do baddha konasana, I couldn’t do anything! (…) So I could see I was in for it. (…) I was a good student, I showed up, I was determined and I submitted to it. (…) I know how you can transform and get a new body if you want, if you persist.” (p. 142)
David Williams returned to India soon after with Nancy Gilgoff. Guruji helped them find an apartment and they commenced their studies. Nancy talks about how she was sickly with bad migraines. Within the four months they stayed in Mysore he had cured that. She says: “The fiery practice of ashtanga that Pattabhi Jois teaches people is to heal the body – again this is how I understand it through myself – so that we can be strong enough to do the more advanced practices. “ (p. 25) During their first visit, David had learnt the two first series and half of the third one. With all this they returned to Encinitas, California and started teaching. Not long after that, Guruji made his first visit to the West. He came with Manju, who ended up staying, and lived with Nancy and David for four months, teaching the group David had introduced to the practice. “Nancy and myself plus Norman, when he was in America, introduced Guruji to America, which began the spread of ashtanga to all of the world. (…) After he started teaching us, ashtanga went worldwide, which was Guruji’s wish. I think it made him very happy to see that happening.” (p. 22) Now, over thirty years on, there are more people doing the practice outside of India than within. Every year thousands of people visit the shala, which has moved from Lakshmipuram to a bigger place in Gokulam, and even after Guruji’s death the practice lives on and is still taught in the traditional way all over the world.
The first of the four parts in the book is concerned with how ashtanga first came to the West. The second part consists of interviews of people who live or used to live in Mysore, Indians and Westerners. Guruji used to teach yoga at the Maharaja College where he made friends with many students and scholars. He and Amma had very little money but everything they had was shared with friends. Often Amma and Guruji invited people over for a meal – many interviewees speak of Amma’s delicious cooking and her extraordinary warmth of character - and discuss philosophy, arts, yoga... The reader is introduced to Guruji as he was when socializing with friends in his own language of Kannada. Before his reputation grew and students started to crowd the shala, he used to invite his students over for food, talk about yoga with them (with Manju as his translator) and give lectures and talks all over India with Manju, some of his Western students and, later on, Sharath doing demonstrations. After retiring from the College, he put all his time and energy into the shala. It was in his nature to teach. He loved teaching and gave all of himself to his students. He would never miss a class and he taught for many hours every day until he was in his 90s.
The last two parts further unfold the story of “globalization” of ashtanga. They also feature a number of interviews with female practitioners including Dena Kingsberg and Annie Pace, who are internationally known teachers. As Nancy remarks in her interview, ashtanga yoga seems to be male-dominated in the sense that the best-known teachers are men. I have often longed for a woman to speak about the female experience and perspective in relation to the practice and was delighted to find just that in the book. The women touch on topics involving womanhood such as menstruation, pregnancy and birth, all of which have to be taken into consideration if you’re a woman practitioner. When asked whether women should be taught differently from men, Nancy said: “I think they should be taught within the same framework but there should be a difference. A woman should be allowed to be a woman in the practice.” (p. 26) Dena Kingsberg talks about gender in ashtanga: “I do not believe that the more advanced series steal femininity. There is nothing more beautiful than a strong woman. (…) There are delicate male practitioners who demonstrate grace and elegance. There are powerful female practitioners who defy gravity. They are all beautiful to me.” (p. 295)
Guruji’s daughter Saraswathi was the first woman to be educated at the Sanskrit College in Mysore. She cleared path for other women who have received their education there. Her daughter Sharmila continues teaching her own classes in Bangalore. It is interesting and reassuring to read how these women have managed to maintain a daily practice and establish their own teaching careers in addition to having a family. Guruji himself was an example of a yoga practitioner who chose not to isolate himself from the world. He went against the idea of yoga being for renunciates. At best, yoga can be helpful in coping with the everyday life of a householder. In David Swenson’s words, “Just because we do asanas (…) doesn’t mean we will never get sick. Doesn’t mean we won’t have problems or difficulties in relationships or money problems or whatever. We will have the same kind of problems. But this yoga as a tool somehow gives us strength of character.” (p. 97)
The first thing we learn about ashtanga is the physical asana practice. It is tangible, accessible, available for anyone and therefore the starting point for what often turns into a lifelong journey on the eightfold path of yoga. But what about the other limbs? Yama, niyama, pranayama, pratyahara, dharana, dhyana, Samadhi? As every regular practitioner will know, yoga is not limited to the mat. Sure enough, my body feels great when I practice, I feel energetic and healthy. But what about the cultivation of the mind? How is putting my legs behind my head helping me to reach Samadhi? What actually is Samadhi? Guruji is often quoted for saying: “99% practice, 1% theory”. David Williams: “If you do the practice all will be revealed.” (p. 21) Ashtanga yoga systematically progresses from the external to the internal, from the gross to the subtle. First the body is trained until it becomes strong and healthy. After that, the mind can be trained too. Sharath says: “Asana is the foundation from which we build up to self-realization. When you do asanas correctly, then only will your mind and body transform, you will see them change, you can make out the difference. It’s very difficult for someone to practice the yamas and niyamas but through the asana practice I think you’ll be able to understand what is yama, what is niyama, and all the other limbs of ashtanga yoga.” (p. 183) Yoga helps to bring the mind under control and, as many interviewees put it, realize divinity, within and all around us. And all it takes is practice and a little faith that it can take us to a wonderful plane of existence. It really is that simple.
Guruji is not just about Sri K. Pattabhi Jois. It is about ashtanga yoga, and that includes every one of the eight limbs. After reading the book I felt more inspired than even to carry on with my practice. Many wonderful things have come from it but there is a lot more to experience. As time passes, the practice will start to penetrate deeper and deeper into the very core and beyond. And even if I never fully realize myself, that’s ok. Maybe in the next lifetime I can pick up from where I left.
Words by By Meri Erkkilä
Sri K. Pattabhi Jois (1915-2009), or Guruji, is known as the grandfather of ashtanga yoga. He took up yoga at the age of 12, was a devoted student of T. Krishnamacharya, a scholar of philosophy and Sanskrit language, and a professor of yoga at the Maharaja Sanskrit College in Mysore. He has preserved the system of ashtanga vinyasa yoga, which T. Krishnamacharya recovered and revived from ancient texts, and made it known all over the world with the help of his students who studied with him in his school, Ashtanga Yoga Research Institute (currently known as Krishna Pattabhi Jois Ashtanga Yoga Institute), in Mysore.
Guruji (edited by Guy Donahaye and Eddie Stern) offers an insight into the character of Pattabhi Jois through interviews of his students, family and friends in Mysore. It is a fascinating read for anyone following the path of yoga whether they have been fortunate enough to meet Guruji in person or not. I am one who never crossed paths with him and this book is possibly the closest I will ever get to him. You also learn about the personal yoga stories of the interviewees, many of who are internationally renowned teachers and long-standing practitioners with decades of experience of teaching and practicing ashtanga yoga. The most interesting interviews, however, have got to be those of his son Manju, daughter Saraswathi, grandson Sharath and granddaughter Sharmila, which precede each of the four parts of the book. They talk about growing up in an Indian yoga family, of religion, tradition and devotion to God and of Guruji’s love for his family.
Guy Donahaye and Eddie Stern ask questions that shed light on Guruji as a teacher, healer, husband and father, but also on various aspects of the practice. Typically, an interview starts with a recount on how the interviewee came to learn ashtanga and meet Guruji. In all interviews Guruji is being described as compassionate, loving, generous yet strict and firm in his teaching. It is clear that he had a profound effect on his students. For many of them, meeting Guruji for the first time was almost like finding a way home after being lost in the dark. Anyone who came to him, Guruji would welcome with open arms (and a cup of fresh coffee made by his wife Amma) to his extended yoga family made up of students from across the globe. Nancy Gilgoff says: “I found Guruji to be openhearted and friendly. (…) I didn’t know anything about yoga then. I surrendered to this friendly man who really seemed to want to do things with me”. (p. 24)
The first Western people to study with Guruji in the 1970s were Norman Allen, Nancy Gilgoff and David Williams. While travelling in India, David and Norman witnessed Manju demonstrate some postures, which sparked an enthusiasm to learn the system. Norman Allen went to Guruji very soon after that, asking to become his student. Initially he refused to take on a foreign student. It was Amma who persuaded Guruji to let him study. At first, he was taught privately after the Indian students had finished in the mornings. There was asana practice twice a day plus pranayama. Once he had learned some postures, he started coming with the Indians. Norman says: “I went in there and I trusted him right away. I was ready to let him do it to me, to submit to that kind of practice. First, I lived in the house and used to crawl upstairs and crawl back downstairs. (…) My body was a hard body, I had been a bit of an athlete, played football. I couldn’t do baddha konasana, I couldn’t do anything! (…) So I could see I was in for it. (…) I was a good student, I showed up, I was determined and I submitted to it. (…) I know how you can transform and get a new body if you want, if you persist.” (p. 142)
David Williams returned to India soon after with Nancy Gilgoff. Guruji helped them find an apartment and they commenced their studies. Nancy talks about how she was sickly with bad migraines. Within the four months they stayed in Mysore he had cured that. She says: “The fiery practice of ashtanga that Pattabhi Jois teaches people is to heal the body – again this is how I understand it through myself – so that we can be strong enough to do the more advanced practices. “ (p. 25) During their first visit, David had learnt the two first series and half of the third one. With all this they returned to Encinitas, California and started teaching. Not long after that, Guruji made his first visit to the West. He came with Manju, who ended up staying, and lived with Nancy and David for four months, teaching the group David had introduced to the practice. “Nancy and myself plus Norman, when he was in America, introduced Guruji to America, which began the spread of ashtanga to all of the world. (…) After he started teaching us, ashtanga went worldwide, which was Guruji’s wish. I think it made him very happy to see that happening.” (p. 22) Now, over thirty years on, there are more people doing the practice outside of India than within. Every year thousands of people visit the shala, which has moved from Lakshmipuram to a bigger place in Gokulam, and even after Guruji’s death the practice lives on and is still taught in the traditional way all over the world.
The first of the four parts in the book is concerned with how ashtanga first came to the West. The second part consists of interviews of people who live or used to live in Mysore, Indians and Westerners. Guruji used to teach yoga at the Maharaja College where he made friends with many students and scholars. He and Amma had very little money but everything they had was shared with friends. Often Amma and Guruji invited people over for a meal – many interviewees speak of Amma’s delicious cooking and her extraordinary warmth of character - and discuss philosophy, arts, yoga... The reader is introduced to Guruji as he was when socializing with friends in his own language of Kannada. Before his reputation grew and students started to crowd the shala, he used to invite his students over for food, talk about yoga with them (with Manju as his translator) and give lectures and talks all over India with Manju, some of his Western students and, later on, Sharath doing demonstrations. After retiring from the College, he put all his time and energy into the shala. It was in his nature to teach. He loved teaching and gave all of himself to his students. He would never miss a class and he taught for many hours every day until he was in his 90s.
The last two parts further unfold the story of “globalization” of ashtanga. They also feature a number of interviews with female practitioners including Dena Kingsberg and Annie Pace, who are internationally known teachers. As Nancy remarks in her interview, ashtanga yoga seems to be male-dominated in the sense that the best-known teachers are men. I have often longed for a woman to speak about the female experience and perspective in relation to the practice and was delighted to find just that in the book. The women touch on topics involving womanhood such as menstruation, pregnancy and birth, all of which have to be taken into consideration if you’re a woman practitioner. When asked whether women should be taught differently from men, Nancy said: “I think they should be taught within the same framework but there should be a difference. A woman should be allowed to be a woman in the practice.” (p. 26) Dena Kingsberg talks about gender in ashtanga: “I do not believe that the more advanced series steal femininity. There is nothing more beautiful than a strong woman. (…) There are delicate male practitioners who demonstrate grace and elegance. There are powerful female practitioners who defy gravity. They are all beautiful to me.” (p. 295)
Guruji’s daughter Saraswathi was the first woman to be educated at the Sanskrit College in Mysore. She cleared path for other women who have received their education there. Her daughter Sharmila continues teaching her own classes in Bangalore. It is interesting and reassuring to read how these women have managed to maintain a daily practice and establish their own teaching careers in addition to having a family. Guruji himself was an example of a yoga practitioner who chose not to isolate himself from the world. He went against the idea of yoga being for renunciates. At best, yoga can be helpful in coping with the everyday life of a householder. In David Swenson’s words, “Just because we do asanas (…) doesn’t mean we will never get sick. Doesn’t mean we won’t have problems or difficulties in relationships or money problems or whatever. We will have the same kind of problems. But this yoga as a tool somehow gives us strength of character.” (p. 97)
The first thing we learn about ashtanga is the physical asana practice. It is tangible, accessible, available for anyone and therefore the starting point for what often turns into a lifelong journey on the eightfold path of yoga. But what about the other limbs? Yama, niyama, pranayama, pratyahara, dharana, dhyana, Samadhi? As every regular practitioner will know, yoga is not limited to the mat. Sure enough, my body feels great when I practice, I feel energetic and healthy. But what about the cultivation of the mind? How is putting my legs behind my head helping me to reach Samadhi? What actually is Samadhi? Guruji is often quoted for saying: “99% practice, 1% theory”. David Williams: “If you do the practice all will be revealed.” (p. 21) Ashtanga yoga systematically progresses from the external to the internal, from the gross to the subtle. First the body is trained until it becomes strong and healthy. After that, the mind can be trained too. Sharath says: “Asana is the foundation from which we build up to self-realization. When you do asanas correctly, then only will your mind and body transform, you will see them change, you can make out the difference. It’s very difficult for someone to practice the yamas and niyamas but through the asana practice I think you’ll be able to understand what is yama, what is niyama, and all the other limbs of ashtanga yoga.” (p. 183) Yoga helps to bring the mind under control and, as many interviewees put it, realize divinity, within and all around us. And all it takes is practice and a little faith that it can take us to a wonderful plane of existence. It really is that simple.
Guruji is not just about Sri K. Pattabhi Jois. It is about ashtanga yoga, and that includes every one of the eight limbs. After reading the book I felt more inspired than even to carry on with my practice. Many wonderful things have come from it but there is a lot more to experience. As time passes, the practice will start to penetrate deeper and deeper into the very core and beyond. And even if I never fully realize myself, that’s ok. Maybe in the next lifetime I can pick up from where I left.
Words by By Meri Erkkilä
Sunday, 16 January 2011
Looking after the Insides
UDDIYANA BANDHA and NAULI KRIYA
Uddiyana bandha and nauli are used to massage internal organs in the abdominal area and to stimulate the function of the alimentary system. They improve the overall digestive health and are beneficial for regulating bowel movements and stimulating digestion of food, absorption of nutrients and excretion. It is important to notice, however, that women who are pregnant or wishing to conceive should not be practicing uddiyana bandha or nauli. Always practice these on an empty stomach.
Uddiyana Bandha
Uddiyana bandha in this context is not the same as holding uddiyana bandha during asana practice. It is a practice which involves the sucking in and lifting up of the abdomen and stomach. It can be done while standing up, sitting or lying down. The suction massages the abdominal organs and stimulates circulation in this area of the body. Regular practice of uddiyana bandha brings alleviation to many digestive disorders, such as constipation and indigestion. It is also preparation for nauli which cannot be practiced without a strong uddiyana bandha.
How to perform uddiyana bandha:
Start off by lying down on the floor, legs straight or knees bent. Exhale all the air out of the lungs. Then take a false inhale, expanding the chest but without taking any air in and pull the stomach in and up to create a hollow space in the abdomen. Hold for a few seconds, then relax the abdomen and slowly inhale. This is one round. Rest for few more moments before doing another round. Start off with three rounds, and slowly build up to do ten rounds.
To do uddiyana bandha standing, stand with the feet just over hip distance apart. Slightly bend the knees and plant the hands on the thighs just above the knees, thumbs facing inwards and rest of the fingers facing outwards. Keep the back straight and the neck long. Fully exhale, then lower the chin down to the chest and raise the shoulders slightly. Take a false inhale as above and lift the stomach up. Hold, relax, inhale and rest for a while before another round.
Nauli
Nauli is an advanced practice during which the rectus abdomini muscles are contracted and isolated. They are the two long muscles that run across the abdomen from right underneath the ribcage to the pubic bone. The first stage of nauli, after mastery of uddiyana bandha, is to pull the muscles together and push them out while the rest of the abdominanl area remains sucked in as in uddiyana bandha. This is called madhyama nauli. The second stage is the rotating of the rectus abdomini muscles, either from right to left, which is called vama nauli, or left to right which is dakshina nauli.
Nauli is good for the toning of the entire abdominal area. Its benefits include, as listed in Hatha Yoga Pradipika alleviation of “(…) constipation, nervous diarrhea, acidity, flatulence, depression, hormonal imbalances, sexual and urinary disorders, laziness, dullness, lack of energy and emotional disturbances”. It is especially beneficial for regulating and stimulating excretion and can be done as a daily practice for these purposes.
How to perform nauli:
Start off by practicing madhyama nauli. Perform uddiyana bandha from standing up as described above. Contract the rectus abdomini muscles to create an arch that runs vertically along the abdomen. While the rest of the abdomen is sucked in, the long muscles are pushed out. Hold for as long as you are able to comfortably hold the breath, relax and slowly inhale. After a couple of rounds try pulsing the muscles, meaning taking turns to push them out and suck them back in. This has to be done during the same external breath retention. At first you may only be able to pulse a couple of times before needing to inhale. Over time it is possible to speed up the movement and perform several dozen pulses.
The stomach churning is an even more advanced practice. The muscles are pushed out as in madhyama nauli, and then rotated from one side to the other. At first, perform madhyama nauli, and then try push the muscles out on one side of the abdomen. To isolate the muscles on the left side, for instance, put pressure onto the left hand and thigh without leaning over. Relax first before doing the same to the right side. Alternate between the centre (madhyama nauli) and left and right sides. Once control of the rectus abdomini has been established, start rotating the stomach from one side to another in a continuous stream of movement. Do as many rotations as you can during one breath retention, relax and do the same number in the opposite direction.
At the beginning the hips will be moving along with abdomen. As nauli becomes more controlled, it is possible to decrease some of the movement by standing with the bottom against the wall, which prevents the hips from moving. Ultimately the nauli can be practiced while sitting down in padmasana.
To see a video demonstration please click here
Words by Meri Erkkilä
Sources:
Maharishi Swatmarama(with commentary by Swami Satyananda Saraswati and Swami Muktibodhananda), 1998: Hatha Yoga Pradipika; Yoga Publications Trust, Munger, Bihar, India
Swami Satyananda Saraswati, 1996: Asana Pranayama Mudra Bandha; Yoga Publications Trust, Munger, Bihar, India
Uddiyana bandha and nauli are used to massage internal organs in the abdominal area and to stimulate the function of the alimentary system. They improve the overall digestive health and are beneficial for regulating bowel movements and stimulating digestion of food, absorption of nutrients and excretion. It is important to notice, however, that women who are pregnant or wishing to conceive should not be practicing uddiyana bandha or nauli. Always practice these on an empty stomach.
Uddiyana Bandha
"Pulling the abdomen back and making the navel rise is uddiyana bandha. It is the lion which conquers the egale, death."(Hatha Yoga Pradipika)
Uddiyana bandha in this context is not the same as holding uddiyana bandha during asana practice. It is a practice which involves the sucking in and lifting up of the abdomen and stomach. It can be done while standing up, sitting or lying down. The suction massages the abdominal organs and stimulates circulation in this area of the body. Regular practice of uddiyana bandha brings alleviation to many digestive disorders, such as constipation and indigestion. It is also preparation for nauli which cannot be practiced without a strong uddiyana bandha.
How to perform uddiyana bandha:
Start off by lying down on the floor, legs straight or knees bent. Exhale all the air out of the lungs. Then take a false inhale, expanding the chest but without taking any air in and pull the stomach in and up to create a hollow space in the abdomen. Hold for a few seconds, then relax the abdomen and slowly inhale. This is one round. Rest for few more moments before doing another round. Start off with three rounds, and slowly build up to do ten rounds.
To do uddiyana bandha standing, stand with the feet just over hip distance apart. Slightly bend the knees and plant the hands on the thighs just above the knees, thumbs facing inwards and rest of the fingers facing outwards. Keep the back straight and the neck long. Fully exhale, then lower the chin down to the chest and raise the shoulders slightly. Take a false inhale as above and lift the stomach up. Hold, relax, inhale and rest for a while before another round.
Nauli
“Nauli is foremost of hatha yoga practices. It kindles the digestive fire, removing indigestion, sluggish digestion, and all disorders of the doshas, and brings about happiness."(Hatha Yoga Pradipika)
Nauli is an advanced practice during which the rectus abdomini muscles are contracted and isolated. They are the two long muscles that run across the abdomen from right underneath the ribcage to the pubic bone. The first stage of nauli, after mastery of uddiyana bandha, is to pull the muscles together and push them out while the rest of the abdominanl area remains sucked in as in uddiyana bandha. This is called madhyama nauli. The second stage is the rotating of the rectus abdomini muscles, either from right to left, which is called vama nauli, or left to right which is dakshina nauli.
Nauli is good for the toning of the entire abdominal area. Its benefits include, as listed in Hatha Yoga Pradipika alleviation of “(…) constipation, nervous diarrhea, acidity, flatulence, depression, hormonal imbalances, sexual and urinary disorders, laziness, dullness, lack of energy and emotional disturbances”. It is especially beneficial for regulating and stimulating excretion and can be done as a daily practice for these purposes.
How to perform nauli:
Start off by practicing madhyama nauli. Perform uddiyana bandha from standing up as described above. Contract the rectus abdomini muscles to create an arch that runs vertically along the abdomen. While the rest of the abdomen is sucked in, the long muscles are pushed out. Hold for as long as you are able to comfortably hold the breath, relax and slowly inhale. After a couple of rounds try pulsing the muscles, meaning taking turns to push them out and suck them back in. This has to be done during the same external breath retention. At first you may only be able to pulse a couple of times before needing to inhale. Over time it is possible to speed up the movement and perform several dozen pulses.
The stomach churning is an even more advanced practice. The muscles are pushed out as in madhyama nauli, and then rotated from one side to the other. At first, perform madhyama nauli, and then try push the muscles out on one side of the abdomen. To isolate the muscles on the left side, for instance, put pressure onto the left hand and thigh without leaning over. Relax first before doing the same to the right side. Alternate between the centre (madhyama nauli) and left and right sides. Once control of the rectus abdomini has been established, start rotating the stomach from one side to another in a continuous stream of movement. Do as many rotations as you can during one breath retention, relax and do the same number in the opposite direction.
At the beginning the hips will be moving along with abdomen. As nauli becomes more controlled, it is possible to decrease some of the movement by standing with the bottom against the wall, which prevents the hips from moving. Ultimately the nauli can be practiced while sitting down in padmasana.
To see a video demonstration please click here
Words by Meri Erkkilä
Sources:
Maharishi Swatmarama(with commentary by Swami Satyananda Saraswati and Swami Muktibodhananda), 1998: Hatha Yoga Pradipika; Yoga Publications Trust, Munger, Bihar, India
Swami Satyananda Saraswati, 1996: Asana Pranayama Mudra Bandha; Yoga Publications Trust, Munger, Bihar, India
Yoga in the Kitchen
EATING A VEGETARIAN DIET
Be good to yourself and the world. Start off in your kitchen! Vegetarianism is not a new thing. But we now know more than ever about the health benefits of a mainly plant-based diet, and how and what to eat to keep fit and well. In this article I introduce some reasons which have affected my decision of choosing a vegetarian diet over a meat-based one and some basic nutritional guidelines and ideas for healthy, tasty vegetarian meals.
WHY VEGGIE?
1. Animal well-fare: The image of a cow roaming happily on a field is nowadays a myth rather than reality. Many domestic animals are bred to such proportions that it is hindering them from moving around freely. That is, if they have the space to move. Pigs and hens may never see daylight during their lives. The mass slaughtering of animals means death may become prolonged causing pain, suffering and stress to the animal, all of which are passed on to the meat section of the supermarket shelf!
2. State of the Environment: Following a vegetarian diet does indeed reduce our carbon footprints. Many farm animals are fed on grains that are fit for human consumption as well as high-protein foods such as soya to make them bigger, fatter and bulkier. Water and land resources are spent on producing feed for the cattle rather than producing food directly for humans to eat. Deforestation, release of methane, which is a powerful greenhouse gas, and degradation of land are all unpleasant side effects of livestock producing.
3. Health reasons: Increasing your daily intake of fruit and vegetables provides you with necessary vitamins, minerals and other micro-nutrients. Mainly plant-based diet also automatically provides more fibre, which is essential for good digestion. Eating a lot of red meat is known to increase the risk of heart disease and some forms of cancer. Aside from the physical benefits there are some psychological ones too. You may find that experimenting with vegetarianism may make you feel calmer, lighter and more grounded. Try it for a couple of weeks and see if you can notice a difference in your everyday life as well as on the mat!
WHAT’S RIGHT FOR ME?
Vegetarianism takes many forms. In everyday speech it is not uncommon to refer to someone who has fish but no other meat in their diet as a vegetarian or, more accurately, a pesco-vegetarian. This is a good place to start when thinking of making the transition from eating meat to being vegetarian. True enough, fish is packed with essential omega fatty acids that have been proven to improve cardiovascular health, this being only one of its assets. It is not, however, completely environmentally sustainable. Some species of fish are virtually endangered due to overfishing. At the same time, fish farming often requires more fish than it produces. This is because salmon, for instance, that’s being grown has to consume other types of smaller fish for nutrition.
Many vegetarians consume dairy produce and eggs. This is probably the most common form of vegetarianism. Eggs are a complete protein pack and also contain omega fatty acids but they are void of fibre. Milk and dairy produce are rich in calcium, which maintains bone health. Lacto-ovo-vegetarianism offers endless choices in the kitchen and you’ll not be short of recipes to cook.
Veganism means abstaining from any animal-based products. It takes some consideration to provide the body with all the necessary nutrients but with a little effort it is possible. Eating a versatile diet is the key. Combining different foods (pulses, grains, vegetables, nuts and seeds) means you are guaranteed a sufficient supply of vitamins, minerals, fats, carbs and proteins. Nowadays substitutes for milk, yoghurt and meats are widely available making it easier to follow a strictly plant-based diet. The only micro-nutrient not readily available in a vegan diet is B12 which should be taken as a supplement or in form of nutritional yeast.
There is no one way and we are all different in terms of what foods are most suitable. Through trying out different things you will find out what foods make you feel healthy and good. As you cultivate your awareness through your yoga practice, you may find yourself being drawn to foods you never thought of eating and giving up other things that used to be a part of your everyday diet. But if you have been a devoted carnivore, try something new for a change and start off with simply cutting down your intake of fish and meat to two or three times a week. Or go vegetarian/vegan for one week. Most probably you will feel a difference in energy levels and overall health (most definitely on the mat).
WHAT TO EAT?
Some key nutrients and where to get them:
Foods for protein: All different kinds of beans and lentils; tofu and tempeh (soya-based); seitan (gluten-based); nuts and seeds; quinoa.
Foods for calcium: Tofu; almonds; sesame seeds; soya, rice, almond and oat milk/yoghurt; pulses; green leafy vegetables; dried fruits especially figs. Vitamin D is vital in absorption of calcium. Sun is the key source but during winter months it is beneficial to use supplements.
Foods for iron: Beetroot; spinach and other dark leafy greens; nuts and seeds; tofu; wholegrain cereals such as wheat, oat, barley etc. Vitamin C supports the absorption of iron. Foods rich in calcium should not be eaten with foods rich in iron.
SIMPLE MEAL SUGGESTIONS:
Breakfast: Porridge (made with oat, barley or millet flakes) with fresh fruit, nuts, seeds and dried fruit; wholemeal bread with peanut/cashew/almond butter; muesli/granola with soya/rice/oat milk and fruit; poached or boiled eggs with wholemeal toast.
Lunch: Bean and vegetable soup with wholemeal toast and houmous; salad including leafy greens, two different pulses, a grain (quinoa, rice, millet, couscous) and fresh/steamed vegetables; sandwich made out of wholemeal bread, use houmous, guacamole, nutritional yeast or nut butters as spread and fill with fresh leaves, sprouts, grated carrots, sliced beetroots and a bean paste/seitan slices/tofu slices.
Dinner: Combine fresh and steamed vegetables; a grain, noodles or wholemeal pasta; 2-3 different pulses or tofu/tempeh and a dressing made of tomatoes, oat/soya cream or coconut milk. Use herbs and spices for flavor and toss with toasted nuts or seeds.
Snacks: fresh vegetables with houmous; dried and fresh fruit with nust and seeds; oatcakes with a nut spread; hadful of nuts and a small portion of cheese; soya/dairy yoghurt or silken (soft) tofu blended with berries and peanut butter; fresh fruit bar (such as Nakd or Trek).
Words by Meri Erkkilä
SOURCES:
www.vegaaniliitto.fi
www.wwf.fi
www.veganoutreach.org
www.vegansociety.com
Be good to yourself and the world. Start off in your kitchen! Vegetarianism is not a new thing. But we now know more than ever about the health benefits of a mainly plant-based diet, and how and what to eat to keep fit and well. In this article I introduce some reasons which have affected my decision of choosing a vegetarian diet over a meat-based one and some basic nutritional guidelines and ideas for healthy, tasty vegetarian meals.
WHY VEGGIE?
1. Animal well-fare: The image of a cow roaming happily on a field is nowadays a myth rather than reality. Many domestic animals are bred to such proportions that it is hindering them from moving around freely. That is, if they have the space to move. Pigs and hens may never see daylight during their lives. The mass slaughtering of animals means death may become prolonged causing pain, suffering and stress to the animal, all of which are passed on to the meat section of the supermarket shelf!
2. State of the Environment: Following a vegetarian diet does indeed reduce our carbon footprints. Many farm animals are fed on grains that are fit for human consumption as well as high-protein foods such as soya to make them bigger, fatter and bulkier. Water and land resources are spent on producing feed for the cattle rather than producing food directly for humans to eat. Deforestation, release of methane, which is a powerful greenhouse gas, and degradation of land are all unpleasant side effects of livestock producing.
3. Health reasons: Increasing your daily intake of fruit and vegetables provides you with necessary vitamins, minerals and other micro-nutrients. Mainly plant-based diet also automatically provides more fibre, which is essential for good digestion. Eating a lot of red meat is known to increase the risk of heart disease and some forms of cancer. Aside from the physical benefits there are some psychological ones too. You may find that experimenting with vegetarianism may make you feel calmer, lighter and more grounded. Try it for a couple of weeks and see if you can notice a difference in your everyday life as well as on the mat!
WHAT’S RIGHT FOR ME?
Vegetarianism takes many forms. In everyday speech it is not uncommon to refer to someone who has fish but no other meat in their diet as a vegetarian or, more accurately, a pesco-vegetarian. This is a good place to start when thinking of making the transition from eating meat to being vegetarian. True enough, fish is packed with essential omega fatty acids that have been proven to improve cardiovascular health, this being only one of its assets. It is not, however, completely environmentally sustainable. Some species of fish are virtually endangered due to overfishing. At the same time, fish farming often requires more fish than it produces. This is because salmon, for instance, that’s being grown has to consume other types of smaller fish for nutrition.
Many vegetarians consume dairy produce and eggs. This is probably the most common form of vegetarianism. Eggs are a complete protein pack and also contain omega fatty acids but they are void of fibre. Milk and dairy produce are rich in calcium, which maintains bone health. Lacto-ovo-vegetarianism offers endless choices in the kitchen and you’ll not be short of recipes to cook.
Veganism means abstaining from any animal-based products. It takes some consideration to provide the body with all the necessary nutrients but with a little effort it is possible. Eating a versatile diet is the key. Combining different foods (pulses, grains, vegetables, nuts and seeds) means you are guaranteed a sufficient supply of vitamins, minerals, fats, carbs and proteins. Nowadays substitutes for milk, yoghurt and meats are widely available making it easier to follow a strictly plant-based diet. The only micro-nutrient not readily available in a vegan diet is B12 which should be taken as a supplement or in form of nutritional yeast.
There is no one way and we are all different in terms of what foods are most suitable. Through trying out different things you will find out what foods make you feel healthy and good. As you cultivate your awareness through your yoga practice, you may find yourself being drawn to foods you never thought of eating and giving up other things that used to be a part of your everyday diet. But if you have been a devoted carnivore, try something new for a change and start off with simply cutting down your intake of fish and meat to two or three times a week. Or go vegetarian/vegan for one week. Most probably you will feel a difference in energy levels and overall health (most definitely on the mat).
WHAT TO EAT?
Some key nutrients and where to get them:
Foods for protein: All different kinds of beans and lentils; tofu and tempeh (soya-based); seitan (gluten-based); nuts and seeds; quinoa.
Foods for calcium: Tofu; almonds; sesame seeds; soya, rice, almond and oat milk/yoghurt; pulses; green leafy vegetables; dried fruits especially figs. Vitamin D is vital in absorption of calcium. Sun is the key source but during winter months it is beneficial to use supplements.
Foods for iron: Beetroot; spinach and other dark leafy greens; nuts and seeds; tofu; wholegrain cereals such as wheat, oat, barley etc. Vitamin C supports the absorption of iron. Foods rich in calcium should not be eaten with foods rich in iron.
SIMPLE MEAL SUGGESTIONS:
Breakfast: Porridge (made with oat, barley or millet flakes) with fresh fruit, nuts, seeds and dried fruit; wholemeal bread with peanut/cashew/almond butter; muesli/granola with soya/rice/oat milk and fruit; poached or boiled eggs with wholemeal toast.
Lunch: Bean and vegetable soup with wholemeal toast and houmous; salad including leafy greens, two different pulses, a grain (quinoa, rice, millet, couscous) and fresh/steamed vegetables; sandwich made out of wholemeal bread, use houmous, guacamole, nutritional yeast or nut butters as spread and fill with fresh leaves, sprouts, grated carrots, sliced beetroots and a bean paste/seitan slices/tofu slices.
Dinner: Combine fresh and steamed vegetables; a grain, noodles or wholemeal pasta; 2-3 different pulses or tofu/tempeh and a dressing made of tomatoes, oat/soya cream or coconut milk. Use herbs and spices for flavor and toss with toasted nuts or seeds.
Snacks: fresh vegetables with houmous; dried and fresh fruit with nust and seeds; oatcakes with a nut spread; hadful of nuts and a small portion of cheese; soya/dairy yoghurt or silken (soft) tofu blended with berries and peanut butter; fresh fruit bar (such as Nakd or Trek).
Words by Meri Erkkilä
SOURCES:
www.vegaaniliitto.fi
www.wwf.fi
www.veganoutreach.org
www.vegansociety.com
Monday, 12 April 2010
Thursday, 18 February 2010
It all begins with the breath....
Most of the time, we barely notice we are breathing. It is so automatic it happens without us being aware of it, yet we couldn't live without it! To embrace the importance of breath, try breathing as a simple meditative practice. Lie down, or sit up so that you are relaxed and simply, BREATHE! Feel the breath as it travels in through the nostrils. Follow it down into the ribcage, lungs, belly. Feel the movement that it causes in your body. Exhale and feel how the air goes back out again. Bring all your awareness, all your focus to the breath. Don't control, just OBSERVE.
Next time you get on your yoga mat, bring this newly found awareness into your asana practice. An essential part of ashtanga is the vinyasa. The breath is in sync with the movement. In fact, the breath is the movement.
Pay attention to how you move in to and out of poses. Each movement should come with an inbreath or an outbreath. You can adjust your breathing according to each individual pose. Some poses require giving in, relaxing. To do this, slow down the breath. To increase your energy and intake of air in a difficult pose, breath more strongly and vigorously. In whatever way you breathe, make it suit how you feel in that particular moment in time. This will enhance your practice and ground you to the each moment as it happens. On or off the mat.
Next time you get on your yoga mat, bring this newly found awareness into your asana practice. An essential part of ashtanga is the vinyasa. The breath is in sync with the movement. In fact, the breath is the movement.
Pay attention to how you move in to and out of poses. Each movement should come with an inbreath or an outbreath. You can adjust your breathing according to each individual pose. Some poses require giving in, relaxing. To do this, slow down the breath. To increase your energy and intake of air in a difficult pose, breath more strongly and vigorously. In whatever way you breathe, make it suit how you feel in that particular moment in time. This will enhance your practice and ground you to the each moment as it happens. On or off the mat.
Tuesday, 2 February 2010
Chai - a nice cuppa cha
On Meri's arrival back to the UK from her trip to Goa with Rolf and Marci Naujokat I was duly handed a bag of genuine Indian Chai Masala spices! Its been a long time since I had a cup of chai (a term from which the colloquial term "cuppa cha" comes from) so I decided to crack open the Assam and Darjeeling and get a brew on.
Historically, this brew dates back from the early 1900s when the British-owned Indian Tea Association encouraged Indian factories, mines, and textile mills to provide tea breaks for their workers. It was originally the standard 'milk-with-one-sugar' brew, but the Indians knew better than that and decided to greatly increase the amount of milk and sugar and add a blend of spices, and voila!, we have the popular modern-day brew known as chai.
Recipes vary, differing mostly on ratio of water/milk and the types of spices used, although cardamom is always used (the essential flavour-giving spice). Interesting fact: I noticed on Rick Stein's Far Eastern Odyssey (a TV show back in 2009) condensed milk was used as it helps to double the sweetness! Yes! However, I am yet to try this and tend to use whole milk and NO water, lots of sugar, and ghee. This is why I have called this ashtanga chai - for ashtanga practitioners only! It is quite a drink, sugary and filling, so it is ok to drink this every day but only if you have a regular ashtanga practice! ha!
INGREDIENTS:
1 cup whole milk
1 teaspoon of Darjeeling Tea
1 teaspoon of Assam Tea
1 tablespoon sugar, or to taste
1/4 teaspoon Chai Masala
Ghee (optional)
INSTRUCTIONS:
Combine the milk, tea leaves and sugar in a small, heavy saucepan over medium-high heat. As it slowly comes to a simmer, swirl often to incorporate the sugar and keep an eye on the heat to prevent the milk from burning. A thin film will form on the surface and the milk will turn golden.
When the milk comes to a low boil, reduce heat, and allow to simmer for 2 minutes. Add 1/4 teaspoon of Chai Masala and simmer gently, swirling occasionally, for another 3 minutes.
Set a small strainer over a tea cup. To create foam, hold the saucepan a foot or more above the cup and pour in the chai, then let rest for a minute or two. Dust with a small pinch of spice mix.
To replenish even more ojas*, add 1/4 teaspoon of ghee at the base of the tea cup before pouring in the chai. Stir well!
Yields 1 cup
* Ojas, a subtle substance within the body that provides vitality, enthusiasm and strength
Historically, this brew dates back from the early 1900s when the British-owned Indian Tea Association encouraged Indian factories, mines, and textile mills to provide tea breaks for their workers. It was originally the standard 'milk-with-one-sugar' brew, but the Indians knew better than that and decided to greatly increase the amount of milk and sugar and add a blend of spices, and voila!, we have the popular modern-day brew known as chai.
Recipes vary, differing mostly on ratio of water/milk and the types of spices used, although cardamom is always used (the essential flavour-giving spice). Interesting fact: I noticed on Rick Stein's Far Eastern Odyssey (a TV show back in 2009) condensed milk was used as it helps to double the sweetness! Yes! However, I am yet to try this and tend to use whole milk and NO water, lots of sugar, and ghee. This is why I have called this ashtanga chai - for ashtanga practitioners only! It is quite a drink, sugary and filling, so it is ok to drink this every day but only if you have a regular ashtanga practice! ha!
INGREDIENTS:
1 cup whole milk
1 teaspoon of Darjeeling Tea
1 teaspoon of Assam Tea
1 tablespoon sugar, or to taste
1/4 teaspoon Chai Masala
Ghee (optional)
INSTRUCTIONS:
Combine the milk, tea leaves and sugar in a small, heavy saucepan over medium-high heat. As it slowly comes to a simmer, swirl often to incorporate the sugar and keep an eye on the heat to prevent the milk from burning. A thin film will form on the surface and the milk will turn golden.
When the milk comes to a low boil, reduce heat, and allow to simmer for 2 minutes. Add 1/4 teaspoon of Chai Masala and simmer gently, swirling occasionally, for another 3 minutes.
Set a small strainer over a tea cup. To create foam, hold the saucepan a foot or more above the cup and pour in the chai, then let rest for a minute or two. Dust with a small pinch of spice mix.
To replenish even more ojas*, add 1/4 teaspoon of ghee at the base of the tea cup before pouring in the chai. Stir well!
Yields 1 cup
* Ojas, a subtle substance within the body that provides vitality, enthusiasm and strength
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