2016: Our Year in Photos

New Year's Day sunrise over Bai Tu Long Bay, Vietnam

New Year’s Day sunrise over Bai Tu Long Bay, Vietnam

JANUARY:

-Travel: returned from our December 2015 visit to Vietnam

-Began RYT300 (Int / Adv) yoga teacher training at Amrutha Bindu Yoga

Taken at Kesava Temple in  Somanathapura

Taken at Kesava Temple in Somanathapura with the RYT300 class

 

FEBRUARY:

– RYT300 course continued

Teaching yoga at Socare

Teaching yoga at Socare

Learning to cook Indian food at Manju's

Learning to cook Indian food at Manju’s Cooking School

 

MARCH:

-Completed the RYT300 course to obtain my RYT500 certification

The RYT300 Class at Fireflies Ashram to learn Shatkarma

The RYT300 Class at Fireflies Ashram to learn Shatkarma

 

APRIL:

-Traveled to Varkala and Amritsar

-Taught a two-week Kids Camp at a1000 Yoga, Kormangala

Varkala, Kerala in early April

Lilla in Varkala, Kerala in early April

 

Golden Temple (Harmandir Sahib), Amritsar

Lilla at the Golden Temple (Harmandir Sahib), Amritsar

 

MAY: 

-Travel: Thailand, Zambia, and Dubai

-Completed the Muay Thai 2 (Int.) at The Muay Thai Institute in Rangsit, Thailand

With MTI teachers and students after a successful fight by a German student

With MTI teachers and students after a successful fight by a German student (shirtless)

 

Zebra at the Chaminuka Game Reserve near Lusaka

Zebra at the Chaminuka Game Reserve near Lusaka

 

Lilla and I amid the dunes in the UAE near Dubai

Lilla and I amid the dunes in the UAE near Dubai

 

JUNE:

-Between travels and trainings, a quiet month in Bangalore

Back again with the kids at Socare

Back again with the kids at Socare

 

JULY:

-Travel: Kolkata and into Jammu & Kashmir for our August travels

Quintessential Kolkata (Calcutta)

I’m afraid you can’t jam more Kolkata (Calcutta) into a photo than this

 

AUGUST:

-Travel: Jammu & Kashmir (Srinagar, Sonamarg, Great Lakes Trek, Leh, Nubra Valley, and Pangong Tso) and into Chennai for the beginning of my Vipassana Meditation course

Lilla on our first night camp site on the Kashmiri Great Lakes trek

Lilla (green hoodie) on our first night camp site on the Kashmiri Great Lakes trek

 

Lilla and Eeyore in Leh

Lilla and Eeyore in Leh

 

Lilla and I at the (reputed) highest motorable pass in the world

Lilla and I at the (reputed) highest motorable pass in the world

 

SEPTEMBER:

-Travel: 2 trips to Chennai; the first for my 10-day Vipassana Mediation Course, and the second for a wedding

Chennai (Madras)

Chennai (Madras)

Lilla henna'd and bangled for the wedding

Lilla henna’d and bangled for the wedding

 

OCTOBER:

-Travel: rainy season in Goa

-Anniversary month (22 yrs.)

-Took the 5th level test at Kalari Academy but promptly threw my back out–an injury from which I’m still recovering (although it’s down to a mild leg tingle) [I wouldn’t mention it but I think I’m obligated to by the rules of year-end / Christmas letters to mention any health issues.]

Lilla in front of the Se Cathedral in Old Goa (Velha Goa)

Lilla in front of the Se Cathedral in Old Goa (Velha Goa)

 

NOVEMBER:

-Travel: Singapore

Lilla in front of the Marina Bay Sands

Lilla in front of the Marina Bay Sands

 

DECEMBER:

-Travel: We’ll be in Hungary (fingers crossed) in the latter half of the month

-Finished a draft of the novel. I don’t know what version this counts as, but it’s the only one so far even close to having an ending that I can tolerate.

-I’ll probably have read about 100 books by the end of the year.

Here’s a pic from another winter trip to Budapest:

Budapest a few years back

Budapest a few years back

A more recent Budapest Winter pic; this was our most recent winter visit 2014

A more recent Budapest winter pic; this was our most recent winter visit-i.e. 2014

BOOK REVIEW: Low Back Pain ed. by Jeffrey N. Katz, M.D. [A Harvard Med School Guide]

Low-Back Pain: Healing Your Aching BackLow-Back Pain: Healing Your Aching Back by Harvard Health Publications
My rating: 5 of 5 stars

Amazon page

 

This guide is one in a series put out by Harvard Medical School. It’s the second one that I’ve read, and I found them both to be beneficial reads. The first was on the health benefits of tai chi chuan (a Chinese martial art / system of health exercise [qi gong.])

Harvard Medical School’s willingness to report findings about unconventional approaches and self-care was part of the appeal of this book. When I first developed lower back problems, I went to the doctor, was diagnosed with arthritis via x-ray, and all I got was an offer for pain killers. To me this was much like going to the mechanic because the check engine light came on, only to be told that all they could do for me is unplug the pesky indicator light. At any rate, that’s why this kind of book can be useful, because one can’t always expect a given doctor within the modern medical establishment to be on top of treatments not involving drugs or surgery. This isn’t to denigrate those options, often times they are the best or only option, and they are covered in this guide as well. However, back pain is one of those rare areas in which sometimes the best option is outside medical norms. Much as many doctors hate having information thrust in front of them by patients, at least Harvard Medical School may garner more respect than a WikiMD post. There’s even a box talking about the mind-body connection, and options in that domain.

Low back pain is both extremely common and often still poorly understood. That’s because there are so many problems that can cause similar symptoms. [I guess this shouldn’t be a surprise because our pelvis had to rotate through evolutionary changes to take us from quadrupedal to bipedal. It makes sense that our nerves and blood vessels might be routed in such a manner as to cause troubles.]

While this guide is short, it does take on a range of issues, including: who’s most at risk, how the spine works [and doesn’t], what the basic categories of back injury are, how one’s specific ailment may be diagnosed, how to evaluate treatment options, what one can do on one’s own to help heal a problem back while preventing future injury, what medicines may be prescribed, what surgical options may be offered, and advice on facilitating a recovery.

As far as ancillary features are concerned, there are a number of line drawings. This artwork is generally either anatomical drawings used to show how the spine works or is injured, or show exercises that one can use to strengthen the back. There are a few pages each of resources and glossary. The resources are not so much printed resources (there’s only one of book, and that one is authored by the editor of this guide,) but rather organizations and even websites.

I found this guide to be informative and helpful. I would recommend it for anyone who has low back problems, or who might benefit from learning more about them (e.g. yoga teachers.)

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BOOK REVIEW: Piriformis Syndrome by Loren Fishman, M.D.

Piriformis Syndrome: Diagnosis, Treatment, and Yoga: Pain in the ButtPiriformis Syndrome: Diagnosis, Treatment, and Yoga: Pain in the Butt by Loren Fishman
My rating: 4 of 5 stars

Amazon page

 

This short book (<50pp.) describes piriformis syndrome, what causes it and how it’s diagnosed and treated. Piriformis Syndrome is a malady in which a nerve is pinched by the piriformis muscle. Because of the way pain (and other sensations) radiate, it’s not necessarily easy to differentiate this syndrome from a low back injury. However, the descriptions of the specifics of this condition, and the test used to diagnose, it may give one insight as to whether one is looking in the right direction for the cause of one’s butt and leg pain.

One nice feature of this book is that it explains how yoga can be used both as part of the treatment regimen and as a preventive measure. The yogic treatment consists of just four classical postures of Hatha Yoga: Janu Shirshasana (head to knee pose), Parivrtta Trikonasana (twisted triangle pose), Matsyendrasana (a simple twisting pose named for a sage), and Parivrtta Parsvakonasana (twisted side angle pose.) However, yoga teachers who have students who’ve been diagnosed with this condition will find it nice that the book gives modifications and clarifications pertaining to use of the postures to help such people.

There are seven chapters in the book. The first describes the condition and its cause. The second chapter explains the connection between the condition of piriformis syndrome and the symptom of sciatica. Chapter three clarifies the ways in which this condition may be misdiagnosed, and this is followed up by the chapter that shows how it is diagnosed by both physical examination and by imaging technology. Chapter five gives a basic overview of the available treatment options including injections, drugs, physical therapy, surgery, and yoga. The next chapter talks about the state of research. The last chapter explores the yoga asana that can be used to help treat or prevent piriformis syndrome. There are a few graphics. These include line drawings such as of the diagnostic physical exam, and photos of modified versions of the yoga postures.

I’d recommend this book for those who’ve been diagnosed with this ailment, who believe they might have it, but also for yoga teachers who are interested in expanding their understanding of the afflictions of which their students may suffer—so as to be prepared to help them or, at least, not hurt them.

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BOOK REVIEW: The Sensual Body by Lucy Lidell

The Sensual Body: The Ultimate Guide to Body Awareness and Self-FulfilmentThe Sensual Body: The Ultimate Guide to Body Awareness and Self-Fulfilment by Lucy Lidell
My rating: 3 of 5 stars

Amazon page

This is a book about body awareness. It explores the subject by presenting tidbits from a range of movement and posture systems.

The book is divided into three parts. The first is a brief overview of the subject of bodily awareness. This section discusses what it means to be aware of the body, how body and mind / emotion are connected, and it sets up the need for the practices described throughout the rest of the book. The second part deals with a series of solitary activities that one can do to improve one’s quality of posture and movement. It forms the bulk of the book. The nine chapters of this portion of the book can themselves be divided in two. Three of them deal in aspects of bodily awareness: breathing / voice-work, grounding, and sensation. These sections borrow and adapt from established systems in a generic sense (e.g. the section on grounding uses a number of techniques drawn from yoga.) The other six chapters each deal with a system of bodywork, including: self-massage, African dance, Tai Chi, Eutony, Kum Nye, and running.

I’ll describe two of these specifically because they aren’t household names. I suspect most readers can imagine what the following look like: self-massage, African dance (even if it’s from a Paul Simon video), Tai Chi (from old folks in the park), and running. However, it’s probably reasonable to assume that some readers will have no idea what Eutony or Kum Nye are. Eutony is a system developed by a Danish teacher, Gerda Alexander, during the 20th century to use explorative movement to work toward more efficient movement. As far as I can discern, the founder is no relation to F. Matthias Alexander who developed–the more famous–Alexander Technique (AT is mostly well-known among actors, actresses, and would-be entertainers.) However, Eutony might be put in the class of techniques like the Alexander Technique and Feldenkrais that were developed last century and work toward improved use of the human body. However, the approach seems much different from Feldenkrais, which is highly structured, while Eutony is apparently not.

Kum Nye isn’t well-known either, but not because it’s a johnny-come-lately, rather because it’s ancient and obscure. Kum Nye is a Tibetan system of yoga. A lot of the techniques shown seem to be designed to help one gain the suppleness needed for extended sitting in meditation, but there are also “flying” techniques and other standing techniques that will help loosen one up, perhaps to free one up for more meditation.

The third part is shorter: three chapters presenting systems of partner-work. The first chapter is on Aikidō. For those unfamiliar, this is a Japanese martial art founded by Morihei Ueshiba that emphasizes harmony and flow. The chapter features a few basic drills from that martial art. The next chapter is on relating to others in a general sort of way, e.g. body language, emotion, etc. The last chapter is about massage.

Graphics are utilized heavily throughout the book. These include color photographs and drawings. Given what the book tries to do–showing these various approaches to movement–the graphics are essential. In the unlikely event that there are any prudes who read my reviews, you may want to make a note that there is a fair amount of nudity throughout the book. It’s not gratuitous or raunchy, but if you’re one of those people freaked out by nudity, this is probably not the book for you (nor the subject to be studying, for that matter.)

The book’s strengths are its valuable subject, its organization, and its use of graphics. Its weakness is in the number of approaches that it examines. There are too many for one to get any great insight into any particular system, but it’s too few if the goal is to give the reader a menu of movement and bodywork systems from which to find on right for them. I guess I wasn’t really clear what the objective was. If it is to show the reader a variety of paths so they can find the one best for them, the menu is too small. However, if it’s to show the reader one path consisting of all these elements, then it’s muddled. Among Western health and fitness purveyors there’s a tendency to think that if you take anything that’s good and ram it together with anything else that’s good, you’ll get something great. This is clearly not true; sometimes you get a pudding sandwich. This book feels a lot like a pudding sandwich.

If you are looking for a limited survey of movement and body awareness systems, and are okay with the list mentioned, you should check this book out. It also has some good general information about body awareness, though it’s a bit pedestrian for experienced practitioners.

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BOOK REVIEW: The Tibetan Yogas of Dream and Sleep by Tenzin Wangyal Rinpoche

The Tibetan Yogas Of Dream And SleepThe Tibetan Yogas Of Dream And Sleep by Tenzin Wangyal
My rating: 5 of 5 stars

Amazon page

I stumbled upon this book in a used bookstore, and didn’t know what to expect–but was intrigued. It’s a book on the Tibetan Bön approach to dream yoga and sleep yoga, written by a Bön lama (monk.) Dream yoga is a term used in Buddhism and other Eastern traditions to refer to what is called lucid dreaming in Western scientific circles. My review will focus on the more than 3/4ths of the book that deals in dream yoga (lucid dreaming.) The 40-ish pages that deal with sleep yoga are outside my wheelhouse. The author suggests that that part is for initiates who are familiar with certain background concepts. I’m not an initiate, and—in fact—I have no idea whether there is any merit to sleep yoga practice. Lucid dreaming is a well-studied and documented phenomena, but, as far as I know, what the author calls sleep yoga remains unstudied. All I can say is that the part on dream yoga is readily comprehensible, despite much of it being couched in spiritual terms, but a lot of the section on sleep yoga is arcane and ethereal.

As it happens, I was pleasantly surprised with the portion of the book about dream yoga. Having read a number of books dealing with the subject recently, I wasn’t sure whether I would learn anything that was both new and useful. But I was exposed to ideas that were new, useful, and mind-blowing. There were a few ideas for helping one to achieve lucid dreaming—mostly through practices carried out during the day—that I’d not seen in other works, at least not put in such clear terms. Also, while there is a lot of reference to the Bön and Buddhist spiritual traditions, this didn’t result in the explanations being needlessly complicated or arcane. There is a lot of information that one doesn’t need if one is a secular practitioner, but many readers will find it interesting, even if it’s not necessary to advance their practice.

The book is organized into six parts: 1.) The Nature of Dream, 2.) Kinds and Uses of Dreams, 3.) The Practice of Dream Yoga, 4.) Sleep, 5.) The Practice of Sleep Yoga, and 6.) Elaborations. The last part has information pertinent to both dream yoga and sleep yoga.

There are some graphics in the book including photos, line drawings, and tables. Most of these aren’t essential, but some make it easier to imagine what the author is describing (e.g. when he discusses sleeping positions.) The book has a glossary and bibliography. The former is useful, and the latter doesn’t hurt (but it’s only one page and offers only a handful of citations.) The glossary is mostly of foreign terms, but includes English terms specific to the religious traditions discussed. It offers both Tibetan and Sanskrit variants of the word if they exist, which is a nice feature. There is also an appendix which summarizes the crucial practices elaborated upon in the book.

I’d recommend this book for those interested in developing a lucid dreaming practice. I will say that it may not be the best first book to read on the subject, unless you are a practitioner of Bön or intend to be. (For that, I would recommend Charlie Morley’s “Lucid Dreaming: A Beginner’s Guide…” which I recently reviewed.) However, this book makes an excellent follow-up once one has read a book that is couched in simpler terms (i.e. not specific to a certain spiritual tradition) and which reports on the science. I found that the book gave me a number of new ideas, and—in fact—offered some insightful ideas.

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BOOK REVIEW: Yoga Assists by Sharon Gannon and David Life

Yoga Assists: A Complete Visual and Inspirational Guide to Yoga Asana AssistsYoga Assists: A Complete Visual and Inspirational Guide to Yoga Asana Assists by Sharon Gannon
My rating: 4 of 5 stars

This is an illustrated guide to making yoga assists, or what are often called corrections or adjustments. The style is Jivamukti Yoga, and the book is written by its founders. The postures will be familiar to practitioners of any form of Hatha Yoga, but the action of the teacher (or assistee) may be quite unlike what one is used to.

This book offers some valuable information for any teacher of yoga, though many—probably most—will find the overall approach unsuitable. (If it is suitable, more power to you; you’ll want to read and re-read this book.) However, even if you’re not likely to use this style of teaching, there’s worthwhile technical information to be gained.

I’ll explain why this won’t be everybody’s cup of tea. First, many of the assists are highly invasive, by that I mean they involve being at an intimate distance with the student for an extended period of time. If you primarily teach experienced students who know and trust you, these invasive assists may be helpful. However, if you’re teaching beginners in studio sessions, one may need to be selective about what one uses and what one doesn’t. The ultimate goal is “chitta vritti nirodhah” (calming mental turbulence) and not to contort the student’s body into a perfect version of the posture. If, instead of facilitating the student’s look inward, you make them feel awkward and self-conscious, you’ve missed the mark. If everybody in question has achieved a monkish state of mind, this won’t be an issue, but history (and many a lawsuit) suggests that this is often not the case.

The second issue follows from the discussion above. By manipulating the student toward some objectively perfect version of the posture, you may encourage them to think that is important—that it’s important to you and that it should be important to them. This may have adverse ramifications such as driving away students who are far from the perfect expression of the pose or making it difficult for them to internalize santosha (contentment with where one is presently.) Being so hands-on may be at odds with one’s philosophy. Not only does it discourage contentment and gradually advancement toward better form, it also detracts from the notion that it’s about the student looking inward. (In other words, so much hands-on assistance thrusts the teacher onto the spotlight of what should as much as possible be the student’s private time and space.) Corrections are needed to avert injuries and to help the student improve, but this level of contact is more intense than required for those goals.

Still, I found this to be an informative and worthwhile read. It’s not every assist in the book that is invasive, and the ones that are still have their use with students with whom one has built trust and rapport, and particularly in workshop settings. The assists are optimized to be stable and safe, which is why they are often close and handsy—at least for those of us who were taught to start with verbal instruction, move to non-touching gestural instruction, and—only when necessary–put hands on the student (and then with care to be at an angle so as to not make the student uncomfortable.) Overall, the book does a fine job of presenting the necessary information.

The authors use both photographs and line drawn diagrams to convey the details of the assists. The organization is logical. After a section of general background, the book proceeds through poses using the standard groupings with which Hatha teachers will be acquainted (standing, forward bends, twists, back bends, inversions, and relaxation poses.) There is textual explanation in a form consistent from one asana (posture) to the next to support the graphics. The poses are the most common of the classic asana, and they cover a good number of the basics that one will teach in classes. They also provide some insight into how to apply the same principles to intermediate and advanced poses that aren’t included.

The book does have its faults. One of them is to wedge in irrelevant information. This can be seen from the get-go with an introductory “Go Vegan” rant. There’s also a bit of a tendency to muddle science with pseudo-science, but all that matters for the most part is basic anatomy–and that’s handled well enough. This isn’t so much criticism as forewarning, but you may find some of the commentary to be like those YouTube parodies of yoga classes—you know the ones that are hilariously far out. But just occasionally.

I’d recommend this book for yoga teachers or intermediate / advanced students who want to increase their understanding of alignment.

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BOOK REVIEW: Kokoro Yoga by Mark Divine

Kokoro Yoga: Maximize Your Human Potential and Develop the Spirit of a Warrior--the SEALfit WayKokoro Yoga: Maximize Your Human Potential and Develop the Spirit of a Warrior–the SEALfit Way by Mark Divine
My rating: 4 of 5 stars

Amazon page

Like many yoga practitioners, I’m never sure whether to be dismayed, amused, or pleased by the explosion of new styles of yoga. It’s nothing new. Yoga has been branching out since its early days. But today’s flavors tend toward the frivolous, usually involve shoving yoga together with something else generally likable, and said two things are in some cases largely inconsistent. There’s marijuana yoga, dog yoga, karaoke yoga, and tantrum yoga. I wouldn’t be surprised if there was a Häagen-Dazs Yoga. Hell, if I was a bit less lazy and more unscrupulous I’d have made a mint from my patented SELFIE YOGA (™ -pending), which involves modifying impressive looking poses so that an individual can take their own pics for FaceBook. (You’re welcome; to whomever the driven sleeze-bag is that turns that idea into a thing.)

I, therefore, tend to approach books like Mark Divine’s “Kokoro Yoga” with a measure of skepticism. That said, I found that this book offered a respectable vision of yoga that might even succeed in bringing a new demographic into the fold. Divine is a former Navy SEAL who developed a fitness empire called SEALFIT, a system that combines fitness ideas from the famous Special Operations unit with ideas from civilian sports and exercise science, such as high intensity interval training (HIIT.)

Incidentally, “kokoro” is the Japanese word for heart / mind (heart and mind were inexorably entwined for Japanese in the era in which the term came into being.) Divine mentions that “Warrior Yoga” would have been his first choice, but that was already taken. The author appeals to warriors with this approach to yoga. He does this in several ways. Firstly, and encouragingly, he doesn’t neglect the mind, but rather puts it front and center by emphasizing the need for mental strength and clarity. My biggest problem with the plethora of new yogas is that they usually forget that it’s ultimately about calming the mind, and instead of providing an environment conducive to looking inward, they embrace or create all sorts of distractions (loud pop music, mirrors everywhere, nudity, animals, ice cream, circus clowns, etc.) Divine doesn’t just make a new fitness fad, he argues for the need for all of the eight limbs of yoga—not neglecting yama and niyama—and emphasizes how yoga served as a calming and clarifying tool for him and not just as a means to be more bendy.

Second, he adds components to balance out the dimensions of fitness. If you are a yogi / yogini, and you want a yoga body; yoga is all you need. However, if you are a martial artist, cop, or soldier, you also need strength, speed (then, by definition, power), and cardiovascular endurance, as well as those aspects yoga offers (e.g. breath control, flexibility, core strength, posture, and mental clarity.) Again, I’m often dismayed by attempts to round out yoga with functional strength building and cardiovascular endurance. I understand the desire to combine them into one workout. Besides the fact that some people need a more balanced approach to fitness, not everybody has time to do multiple workouts multiple times a day. Still, one can’t just ram these components together willy-nilly because if one needs to be in a space to observe one’s breath while being still and one is coming out of having done 100 burpees, it’s probably not going to work so well. I haven’t yet done any of the sequences from the book, but it looks like this shouldn’t a problem, at least not for individuals who are moderately fit. I’m less confident about the value of mixing in elements of chi gong and “cardio kickboxing,” which is suggested by the system. It’s certainly not that I’m opposed to either chi gong or functional martial arts training, but there’s a lot of important detail in those activities and this format risks some horrible half-assery. (Yes, sometimes you get chocolate in peanut butter and get a Reese’s cup, but more often you get sausage in the pudding. Two things being great, by no means ensures they will be great together.)

Finally, Divine puts his approach in the language of soldiers, using concepts like “strategy” and “tactics” and eschewing Sanskrit terminology. The book begins with an anecdote about going into a combat zone as a Reserve officer, which describes his use of yoga to help him get his mind in the right place. He also talks extensively about his practice of martial arts.

There are eight chapters and three appendices to the book. They proceed from the aforementioned story through a look at the general approach, looking at the eight limbs of yoga, before getting into the details. The penultimate chapter sums up research on some of the benefits of yoga, and the last chapter offers advice about how to set up one’s sadhana (personal practice) with the Kokoro Yoga approach in mind. The appendices offer information about functional conditioning exercises, combat conditioning, and module building.

Overall, I think this is a useful book that provides some interesting thoughts on yoga. You may or may not find that it’s the approach for you, but it’s worth checking out. The photos are well-done—though some readers may wish there were more related to the functional conditioning exercises (but he’s got other books for that, it seems.)

I’d recommend this book for those interested in how a yoga practice might be integrated with other aspects of fitness without losing track of the core yogic objectives.

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An Unusual International Yoga Day Post: or, Dream Yoga and Fear Management

"The Sleep of Reason Produces Monsters" by Francisco Goya

“The Sleep of Reason Produces Monsters” by Francisco Goya

I awoke exuberant that I’d achieved lucidity in my dream and that I’d apparently slain a nasty character (picture Hans Gruber on a bad day)–a task that had seemed impossible before my eureka of “I’m lucid!” Only my exuberance was short-lived when I realized that Hans was also me. Do you have the courage to talk it out with your dream world nemesis instead of reacting from fear?

I was thinking that I should do a post on yoga for International Yoga Day (June 21st), but what to write about? My answer came in the wee hours of the morning when I had a minor breakthrough in lucid dreaming–also known as, dream yoga. I know this seems like a stretch because, despite “yoga” being right there in the name, this practice is much more firmly associated with Tibetan Buddhism than Hatha Yoga. But my last couple yoga posts (which were a while back on my experience with RYT300 teacher’s training and teaching a Yoga Kid’s Camp) were fairly conventional, so I’m due one that’s out there. Furthermore, I promise to try to make clear the relevance of dream yoga to my hatha yoga practice. (If you read the aforementioned posts, you’ll see that the theme of freeing oneself by managing one’s fears and anxieties is a recurring theme across all these posts. And that is the crux of the relevance of lucid dreaming to unifying mind, body, and breath [i.e. yoga.])

 

What is lucid dreaming? It’s becoming aware that one is in a dream as one is dreaming. One can then exert influence over the course of the dream. Maybe half of you have had this experience at some point in your lives, and so what I’m saying will not seem far-fetched. For those who don’t actively practice lucid dreaming, it’s much more common among the young, so maybe you had such dreams as an adolescent but don’t have them anymore.

For the other half, the whole idea may seem like poppy-cock. I could easily have been such a doubter. Without following a practice, I almost never remember dreams–let alone dreaming lucidly. At best, I get disappearing fragments of dreams that are ephemeral and hazy. I’m one of those people who might claim that he virtually never dreams, except that I read the science, which suggests that each of us dreams every night that we sleep long enough to cycle through REM (rapid eye movement) mode (and commonly 4 or 5 times a night.) We just don’t recollect these dreams. [However, I have had lucid dreams on rare occasions, and so my skepticism on the subject was curbed.]

 

Why do I practice dream yoga? While it wasn’t part of my formal hatha yoga training, dream yoga isn’t as far removed as one might think. I have been trained in yoga nidra (yoga sleep), which is an exercise that takes place in a hypnagogic state (on the edge between waking and falling asleep.) Commonly, yoga nidra is used as a deep relaxation exercise, but it can also help one to access the subconscious (as is reflected in repeating a sankalpa [a resolution] in the yoga nidra state.) Lucid dreaming is another approach to assessing the subconscious in order to see what’s going on in there and to try to make changes as necessary. Curiosity about the subconscious mind and its–largely unseen–influence on my daily life is what drew me to dream yoga. It’s just another aspect of knowing oneself and trying to expand one’s capacities of mind and body.

 

How does one practice dream yoga? Hardcore practitioners set alarms to wake themselves up when they think they’ll be in REM sleep. This, as I understand it, helps them reconnect with the dream when they drift back and greatly speeds the process. As I sleep with a wife who would clobber me with a brick if I set alarms for random times in the middle of the night, I’m not among those hardcore. My practice consists of three main aspects. First, I make resolutions to remember my dreams and to dream lucidly as I’m drifting off to sleep. Second, when I’m not making said resolutions, I try to just observe the subconsciously generated imagery that pops up as a witness–rather than letting my conscious mind go into its preferred mode of planning for an uncertain future. [One can tell the difference because the subconscious images don’t make a lick of sense, and–for me–are devoid of any verbal/language element–i.e. it’s all imagery.]  Finally, I keep a journal in which I record any dreams or fragments that I can recall–sometimes with drawings to supplement the text (though my artisticness is lacking, to say the least.) The first and last of these are among the most common recommendations one will hear from experts.

I should point out that there are a number of books on the subject by individuals much more qualified than I. Said books give detailed guidance into how one can begin one’s own practice. One that I recently finished reading and would recommend is Charlie Morley’s “Lucid Dreaming: A Beginner’s Guide to Becoming Conscious in Your Dreams.”  At some point, I’ll post a review of that book. Also, there is “Dreaming: A Very Short Introduction” by J. Allan Hobson, which I have reviewed.

 

As I wrote up the entry in my dream journal, I made a resolution to stop attacking the “bad guys” in my dreams and to try to understand them. Note: I don’t recommend this approach for dealing with real world axe-wielding maniacs, but I highly recommend giving it a try in one’s dreams.

 

Sweet dreams.

5 Lessons One Learns Teaching Kids Yoga

During the last half of April, I taught a kid’s camp at a1000 yoga‘s Kormangala studio. Below are some ideas about my experience.

Playful Scorpion

The Playful Scorpion

1.) Kids can’t down shift from 4th to 1st like adults. This was once a major point of frustration for me in teaching kids. When you ask kids to settle down after an activity they were really excited about, there’ll be a lag. There’s a temptation to see this unresponsiveness as a lack of respect, but it probably isn’t. (Which isn’t to say that the kiddies never attempt to test the waters.) The fact is that adults don’t get so amped up, and so it’s not so difficult for them settle down. Instead of getting frustrated with the kids, maybe one should feel sorry for the adults.

 

2.) Kids need a more advanced class, but not because they’re more advanced. Attention to detail isn’t a child’s strong suit. They have difficulty focusing on the finer points of alignment and breath–unless they’ve found a fun challenge in the pose. During the camp, we played with vrschikasana (scorpion pose) during the first few days. That’s not something I would do with adults. Kids get in the zone and, therefore, they don’t tense up and injure themselves so easily.

 

3.) Kids are natural flow hackers. If you don’t know what “flow” is, I’d recommend Mihaly Csikszentmihalyi’s book Flow, Steven Kotler’s The Rise of Superman, or Marer / Buzady / Vecsey’s Missing Link Discovered. (Depending upon your point of interest: psychology, athletics, or business, respectively.)  However, in a nutshell, flow is the state of mind in which we perform at our best because of a combination of concentration and the quieting of one’s inner critic. One of the keys to catching the flow is finding a challenge of the appropriate level. The challenge should be just beyond one’s current capability. If it’s too easy, one gets bored. If it’s too difficult, one gets frustrated. Children instinctively seek out the Goldilocks’s zone in challenges.

I noticed this when we were playing a game in which each kid had to cross the floor walking only on wooden yoga blocks. This helps with balance, which tends to be a weakness among kids. Every time all the kids have finished crossing, a block or two is removed. So, the game gets harder the longer it goes on. The position of the remaining blocks can be adjusted, and, after a while, the kids wanted to adjust the blocks themselves because I was making it too easy. In other words, they wanted to make gaps that they would have to stretch to their utmost to succeed.

 

4.) Don’t assume that kids experience fear the same way you do. I suspect there may be some readers who will say, “that guy had kids doing scorpion on their second day of yoga, he must be a complete lunatic.” But, adults superimpose their fears on children. Kids’ excitement more easily overcomes their anxieties. In my last post on yoga, I referred to a FaceBook meme that I saw recently that said, “A child who falls down 50 times learning to walk, never says, ‘I don’t think this is for me.'” Somewhere along the line, people become mortified of failure or the risk of a bruise, but it’s not in childhood.

Have you ever seen a child fall down and start to get up–everything apparently fine–until he or she sees the gasp from mom (or another adult,) and then the child bursts into tears? If you’re the adult in the aforementioned scenario, let me suggest that teaching kids physical activities isn’t yet for you–at least not until you can manage your own anxiety a bit better. That’s not to say that there’s anything wrong with such people, but a teacher’s job is to show the child a world of possibilities and not to infect them with his or her own limitations.

 

5.) Finding the balance between inner child and outer adult can be a challenge, but is necessary. My working theory is that kids don’t trust an adult whose inner child doesn’t show through at least a little bit. Kid’s yoga is typically taught differently from the adult version. When teaching adults, one doesn’t practice alongside the students, but that’s the norm in teaching kids. (Kids can mimic better than they can follow complex verbal instructions.) The kids enjoy having the teacher participate, but one must also ensure that it remains clear who is the teacher. Otherwise, kids may be confused. When you’ve been participating in practice, playing games, and letting the children have some say in what they do (which is also a sound practice to some degree) they may gradually start to forget about your role as authority figure.

What RYT300 Taught Me About Fear

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I recently completed the RYT300 course at Amrutha Bindu Yoga to obtain my RYT500 yoga teacher certification. (i.e. The 200 hour course–which I completed a couple years ago–plus the 300 hour course are the primary requirements for the 500 hour certification.) The essay below is about one of the key lessons I learned in this phase of training.

 

I walked through the streets of Bengaluru barefoot and with not so much as a 5 rupee coin in my pocket. [If your response to that is “big whoop,” you probably live somewhere like Singapore, Helsinki, Kobe, or Calgary where the streets are immaculate and the rats aren’t so bold. If you’re familiar with what goes on in and near the streets in India, you may be wondering what the hell is wrong with me.]  It was an unconventional teaching tactic to be sure, but it ranks among the most valuable lessons of the training—surpassing no small revelations about postural alignment, pranayama methods, bandha technique, physiology, and yogic philosophy. It was even up there with the experience of advanced shatkarma (cleansing practices) that were completely new to me.

 

What’s the lesson?  If you’re going to teach yoga–particularly at the intermediate / advanced level that RYT500 is intended to prepare you for–you need to work on not being ruled by fear. That isn’t to say one must be fearless. We imagine fearlessness to equate to courageousness, but courage is action under fear. Neuroscience tells us what a fearless person is like. We know from individuals who’ve had the parts of their brains damaged that are responsible for the emotion—they are paralyzed by indecision. Our emotions provide a basis for choosing–at least as a tie-breaker when no clearly superior path exists. We need our fear, just like our other emotions, but if you can’t move forward because of it you may have a hard time keeping learning.

 

Not being ruled by fear isn’t just—or primarily—about being able to keep practicing advanced techniques until you can get a grasp on them.  Yes, mastering a handstand requires a fair amount of falling down (hopefully, in a controlled fashion), and that’s a lot of potential for anxiety, but there’s more at stake.  What precisely? One might start, as many do, with what Patanjali has to say on the subject, and one can start from square one. “Chitta Vrtta Nirodhah.” (Quieting the fluctuations of the mind.) Many of the fluctuations of the mind result from anxieties and our obsession with solving them. Our brains are wired to try to anticipate worst case scenarios so we can develop ready-made solutions for them. This can result in excessive pessimism, extended stress, and all the problems that go along with that stress.

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There’s a popular saying that goes, “money is the root of all evil.” But, I think it’s wrong. Fear is at the heart of all evil—not to mention a fair amount of run-of-the-mill pettiness.

 

So what is the path to anxiety management? Start small, and dispassionately observe your discomfort. Don’t try to squelch the emotion, just watch it while trying to avoid putting good or bad labels on it. Of course, sources of anxiety are personal. As far as prescriptive yoga practices, that depends upon one’s personal anxieties. For some inversions might do the trick, for others extreme back bends, for some external breath retention, for others it may be balancing. Then, of course, there are the advanced shatkarma practices I mentioned earlier–such as vaman dhauti (cleansing by vomiting) or poorna shankhaprakshalana (i.e. clearing out one’s digestive tract via massive ingestion of salt water.)

 

I recently finished teaching a Kid’s Camp (a post about that to come.) At the beginning of the camp, I was telling someone that the kids were fearless, but what I came to discover was that kids just allow their enthusiasm to swamp their anxieties. I had seven-year-olds doing pinchamayurasana (forearm stand) and vrschikasana (scorpion) within the first few days. That would be a hard sell for adults. [I don’t think I’ve ever taught those postures to adults.]  It’s not just that kids are bendy, they’re also ready to get up after they fall down. (And since they’re not stressed about the possibility of falling they don’t tense up and get badly injured.) Someone posted a great meme on Facebook recently. It said, “A child who falls down 50 times learning to walk, doesn’t go, ‘I don’t think this is for me.’”