Keeping Regular


Life is so busy, it's often easier to neglect one's Yoga practice. We need to look at Yoga as a complete lifestyle, in my opinion, if one is to truly reap its many benefits. When I say this, I don't mean that we simply need to do asana every day or go to a class a few times every week. Often I state that Yoga is about all Eight Limbs, as prescribed by Pantanjali. Don't get me wrong, physical asana practiced daily is a good thing and a wonderful way to start. It is, however, easy to become consumed by the physical as it tends to be the most obvious and simple part of being a Yogi. However, like going to church, the synagog, temple or mosque once per week while not being mindful of the teachings presented there is not quite the same as living by the teachings of one's preferred path.

The path of Yoga is, by no means a simple one. I would recommend starting with one or two things to slowly transform one's self. Take, for example, ahimsa - practicing non-violence. On the surface, this appears to be telling us not to be physically violin or harmful towards others. One may believe, since I do not kick puppies, spank my children or get in fist fights to have mastered this concept. While this is a good beginning, it extends far deeper than this. Allowing aggressive thoughts towards others pass through our mind, forcibly pushing one further or deeper into a pose or consuming animals as food are all examples of not practicing ahimsa. Rather than throwing one's hands up in resignation, it is important to emphasize the word practice. This is what Yoga - and life - truly is all about. It's about the journey, not necessarily about the destination. We often react in a violent manner, whether it is toward the person who cuts us off in traffic or at another who truly aggravates us. Breathe - we are all human. The main thing is to be aware that we are acting as such and endeavour to "catch our selves" and decrease the frequency as to how we might react this way. Over time, like thinking about things being half full as opposed to half empty, or seeing the positives in adversity, we gradually become more mindful and adapt our selves accordingly.

Making the time for practice is part of being reflective, introspective and truly being in the moment instead of wishing away the daily grind for special occasions and more notable parts of one's life. If we are not present in our daily lives - in the moment - then where are we?

One must also be patient. Yoga offers no quick fixes and can oftentimes lead us into turbulence. This is the nature of our being as all states are temporary: happiness, depression, loneliness, ecstasy and so forth. Confucius stated that "everything has its beauty, but not everyone sees it". Just as the sculpture sees the masterpiece through the rough stone or the paints on their pallet, by cultivating a greater awareness will lead us onwards. We have spent much of our lives getting to the conditioned state that we experience at present, and we may expect a lifetime for transformation. As we continue to cultivate our ways in the spirit of the Eight Limbs - being honest, not hoarding, not stealing, using our energy wisely, dedicating one's self to self-study, demonstrating discipline, devotion and practicing pranayama (breathing) asana and meditation - we may eventually break the cycle of duhka (hardship) and embrace the meaninglessness of conditioned existence known as samsara. We live from our memories, a condition that is not always conducive toward a happy life. It matters not where we come from, but rather where we are now. The past is the past and the future lies ahead of us. To be content and accept the present will make for a better life. As Krishnamurti states: "A man who is not afraid is not aggressive, a man who has no sense of fear of any kind is really a free, a peaceful man."We all love to be loved and to feel the tranquility and safety peace offers us. Despite our difficult lives, this remain attainable if we are willing to work in that direction. To live a life apathetically and as a non-entity is to not live at all. So take the time life offers you - it is all there is. Life is breath - it sustains both the body and mind. Take the time to breathe deeply.

Do I Believe In A Divine Deity?

 I've been fascinated by religion and philosophy for ages. Despite feeling that I am largely an existentialist and have no a belief in a god or gods per say, I have been finding a spiritual path of sorts, largely through my practice of Yoga (and I completely admit to being a Yoga zealot), and readings in the Hindu, Buddhist, Taoist, Pagan and Sikh traditions. These traditions have left me feeling that I am free to explore my spiritual nature and I have taken aspects from each, as well as the western cannon of Philosophy and Psychology, to form the present day working document of my beliefs.

Certainly, I have given thought to the teachings of Christianity and Islam as well, however, I found their rigidity, vagueness, demands of obedience and leaps of faith to be too much for what I can accept from where I stand. There are wonderful teachings of peace and ideas of how to lead a spiritual life in Islam and Christianity, but the dogmatic nature of these faiths simply are not for me. Friedrich Nietzsche wrote: “You have your way. I have my way. As for the right way, the correct way, and the only way, it does not exist.” This is how I see life - a subjective journey where change remains the only constant and, ultimately, all the elements for inner peace and internal chaos co-exist. It is how these elements arrange and manifest in the moment, and how we handle their manifestation that creates our reality and state of being. Nietzsche also wrote: “I teach you the Superman. Man is something that should be overcome.” While not intending to be elitist, I do believe in making life a journey of transformation, but understand that this may not look the same in the mind's of others. And so I try to live by the words of Mahatma Gandhi: “Be the change you want to see in the world.” So, yes, all faiths allow one to seek a spiritual path through a belief system, senses of morality and sense of the divine; some with more guidance and restrictions than others.

Bringing us to the ultimate part of all this - moving from the thought and action to the existence of things like a supreme conscious universal being- (G)god(s) and souls/spirits. There is energy that runs through all things on the planet - Science shows us this: electrical synapses and currents in the brain cause us to experience everything that we experience. Movement is energy and, in order to posses energy to move, we eat, draw from the sun, etc., and we exert that energy back into other things which our exertions, music, sexual intercourse and pregnancy, body heat, etc. Energy is stimulated when we sing or chant "Om" - resinating vibrations throughout our system, knocking the gunk out of our internal structure and forcing vibrations strong enough to shatter glass and ripple water. Rocks, water - all things possess energy and conduct it. Energy runs through all things. In the Yogic traditions, they have called this prana or kundalini, and Yogis seek to manipulate the control of these things through the body (you may have heard of the Seven Chakras or Five Koshas) and to link them back out into the universe. There's something to be said about energy and how it may be manipulated to a noticeable effect. Certainly after doing a few moments of deep pranayama (big belly breaths) breathing with my Elementary and Middle-school students in the past, even they could pick up on the noticeable drop in the classroom's energy levels from stressed and hyper to serene. During Yoga and meditation, even a first time practitioner can notice a significant change in their bodies on an energy and, oftentimes, emotional level, and this can become the pursuit of one's life's meaning. Again, the co-existence of internal bliss and chaos are elements seeded within us all and of the nature of being fleeting. Thus, we may work to master our energy, however impermanence is the nature of all in life - we may experience orgasms beyond dreams and suffering that presses us to the brink of suicide - but both sensations, which are massive energetic manifestations, will not last forever. Our mind is a chemical soup mixed with organic solids that, through the synapse, create all that we experience. The five senses, the cue for your heart to beat, all of those things are electrical signals. What alludes me in my sense of the divinity of this force lies in this energy's intelligence or potential consciousness beyond the self. We shed and gain new energy all of the time. Ultimately, there is a unification of thought and self maintained throughout all of this in life in our consciousness.

The question is, when the brain dies with the body, does this prana, kundalini, life force, holy spirit or whetever you chose to lable it, disperse or remain largely intact, either moving into the cells of something newly created or mixing with other universal elements (god?) and continue an eternity of manifestation and altering form?

Then there is breath. Breath, of course, sustains life. Pranayama, Kapalabhati and Ujjayi are just three types of Yoga breathing in Yoga that, when practiced, have immediate affects on the body. Likewise there is mindfulness meditation through Buddhism and prayer in general in other faiths.The breath connects us to our selves and to one another. We all breathe the same air, and, odds are, the air that is in your lungs now, keeping you alive, consists of the breath of billions of others, past and present. Perhaps you have a few respiratory drops of Gandhi, Lady Gaga, Charlie Sheen, Hitler or Mother Theresa in you right now. I worked for years in a maximum security prison and shudder to think of the negativity I must have ingested, but I've also been in proximity to many incredible people, so I'm hoping it all balances out karmic-ally. When we breath in, that O2 enters our blood stream and circulates around our entire body, nurturing each cell, cleaning out cellular byproducts and then releases them with an exhalation out into the universe.

So, you can see, that even Science shows that we are connected on a very deep level - penetrated down to the life of every cell in our body.The same principles, of course, include that which we eat and drink as well. So, between the breath, and synaptic/electric charge that unites all things, the question remains as to the intellectual nature of this universal life force. This world/universe is an incredibly complex creation which, in my opinion, will never truly be explained in terms to how things came into being. I shy away from the notions of intelligent design, thinking more in the area of pure miraculous evolution and adaptations; but , again, this is based upon my infancy of knowledge. Ultimately, all religions, in my mind, fall short in that they attempt to define God and claim to have captured his worlds. To give it a name, yes, I will say there is a God but one beyond the parameters of our comprehension. God is in all things (and I make this claim based on my life force theory) and, when we attempt to depict this, we have lost as we are incapable of seeing or knowing ALL things as they exist in their pure or absolute states, and these are things which we are not of a capacity to see; we can only perceive and relate to our previous knowledge and experiences. Quantum Theory will substantiate this statement. I see our human selves to be creature capable of limitless potential and think a large part of that promise can be found through Yoga and working with Prana and Kundalini (enter, Feddy's "Superman"). This is a difficult sell as many do not understand Yoga, holding limited interpretations based on modern Yoga trends and magazines which seem to be more about work-outs, fashion and the odd feel good phrase (hey - I stated clearly that I'm a Yoga Zealot!), and, you are right: simply stretching ain't gonna bring the light. Yoga, for those interested in following this point up for their own interest, is truly a way of life (but not necessarily the way for all) and, is not just about a 1 hour class of stretching and breathing on a Yoga mat, followed by a Caramel Macchiato at the local Starbucks while cloaked in the latest of the Lululemon line. That can all be great and lead to happiness. It's just not what Yoga is about - nor is Yoga about Moksha Hot Yoga Inc., Birkram trying to copyright asanas and treating Yogi's like Gurmukh as a celebrity (went to two seesions this week with Gurmukh Kaur Khalsa, and, while I'm very interested in pursuing Kundilini Yoga much further, I was sickened by the whole rock-star billing of the night. Not to insult Gurmukh's teachings as she has given much to Yoga and I'm certain she has her merits, but I thought her presentation was well below the standards I would expect from a seasoned guru of her stature. Again though, loved the practice)... and I personally love Starbucks - tall Americano...MMMMmmm!

In the end, can have a religious belief or a spiritual path. My choice is a personal one, as this should be for everyone. I am by no means claiming that I know the way or have a perspective any more enlightened that any of you. I do believe, for me, that Yoga is the ultimate means in which to remain in contact with the the beliefs I hold and that bigger spiritual relationship to the universe. Many see Yoga as bing simply physical or stretching, with a bit of breathing thrown in. It is not. It is a code to live harmoniously within and without and, like all personal journeys, is animated by both highs and lows as we come to grip with our truer being. To explain this, here is a piece on the 8 Limbs of Yoga as described by Pantanjali in the sacred Yoga text, "The Yoga Sutras":

Yoga consists of Eight limbs
written by Mara Carrico

 In Patanjali's "Yog Surta" , the eightfold path is calledashtanga, which literally means "eight limbs" (ashta=eight,anga=limb). These eight steps basically act as guidelines on how to live a meaningful and purposeful life. They serve as a prescription for moral and ethical conduct and self-discipline; they direct attention toward one's health; and they help us to acknowledge the spiritual aspects of our nature. Yamas The first limb, yama, deals with one's ethical standards and sense of integrity, focusing on our behavior and how we conduct ourselves in life. Yamas are universal practices that relate best to what we know as the Golden Rule, "Do unto others as you would have them do unto you." The five yamas are: Ahimsa: nonviolence Satya: truthfulness Asteya: nonstealing Brahmacharya: continence Aparigraha: noncovetousness Niyamas Niyama, the second limb, has to do with self-discipline and spiritual observances. Regularly attending temple or church services, saying grace before meals, developing your own personal meditation practices, or making a habit of taking contemplative walks alone are all examples of niyamas in practice. The five niyamas are: Saucha: cleanliness Samtosa: contentment Tapas: heat; spiritual austerities Svadhyaya: study of the sacred scriptures and of one's self Isvara pranidhana: surrender to God
(Credit: http://www.yogajournal.com/basics/158?page=2)

Asana

Asanas, the postures practiced in yoga, comprise the third limb. In the yogic view, the body is a temple of spirit, the care of which is an important stage of our spiritual growth. Through the practice of asanas, we develop the habit of discipline and the ability to concentrate, both of which are necessary for meditation.

Pranayama 

Generally translated as breath control, this fourth stage consists of techniques designed to gain mastery over the respiratory process while recognizing the connection between the breath, the mind, and the emotions. As implied by the literal translation of pranayama, "life force extension," yogis believe that it not only rejuvenates the body but actually extends life itself. You can practice pranayam as an isolated technique (i.e., simply sitting and performing a number of breathing exercises), or integrate it into your daily Hatha Yoga routine. These first four stages of Patanjali's Ashtanga Yoga concentrate on refining our personalities, gaining mastery over the body, and developing an energetic awareness of ourselves, all of which prepares us for the second half of this journey, which deals with the senses, the mind, and attaining a higher state of consciousness.

Pratyahara

 Pratyahara, the fifth limb, means withdrawal or sensory transcendence. It is during this stage that we make the conscious effort to draw our awareness away from the external world and outside stimuli. Keenly aware of, yet cultivating a detachment from, our senses, we direct our attention internally. The practice of pratyahara provides us with an opportunity to step back and take a look at ourselves. This withdrawal allows us to objectively observe our cravings: habits that are perhaps detrimental to our health and which likely interfere with our inner growth.


Dharana

 As each stage prepares us for the next, the practice of pratyahara creates the setting fordharana, or concentration. Having relieved ourselves of outside distractions, we can now deal with the distractions of the mind itself. No easy task! In the practice of concentration, which precedes meditation, we learn how to slow down the thinking process by concentrating on a single mental object: a specific energetic center in the body, an image of a deity, or the silent repetition of a sound. We, of course, have already begun to develop our powers of concentration in the previous three stages of posture, breath control, and withdrawal of the senses. In asana and pranayama, although we pay attention to our actions, our attention travels. Our focus constantly shifts as we fine-tune the many nuances of any particular posture or breathing technique. In pratyahara we become self-observant; now, in dharana, we focus our attention on a single point. Extended periods of concentration naturally lead to meditation.

Dhyana

 Meditation or contemplation, the seventh stage of ashtanga, is the uninterrupted flow of concentration. Although concentration (dharana) and meditation (dhyana) may appear to be one and the same, a fine line of distinction exists between these two stages. Where dharana practices one-pointed attention, dhyana is ultimately a state of being keenly aware without focus. At this stage, the mind has been quieted, and in the stillness it produces few or no thoughts at all. The strength and stamina it takes to reach this state of stillness is quite impressive. But don't give up. While this may seem a difficult if not impossible task, remember that yoga is a process. Even though we may not attain the "picture perfect" pose, or the ideal state of consciousness, we benefit at every stage of our progress.

Samadhi

Patanjali describes this eighth and final stage of ashtanga as a state of ecstasy. At this stage, the meditator merges with his or her point of focus and transcends the Self altogether. The meditator comes to realize a profound connection to the Divine, an interconnectedness with all living things. With this realization comes the "peace that passeth all understanding"; the experience of bliss and being at one with the Universe. On the surface, this may seem to be a rather lofty, "holier than thou" kind of goal. However, if we pause to examine what we really want to get out of life, would not joy, fulfillment, and freedom somehow find their way onto our list of hopes, wishes, and desires? What Pantanjali has described as the completion of the yogic path is what, deep down, all human beings aspire to: peace. We also might give some thought to the fact that this ultimate stage of yoga—enlightenment—can neither be bought nor possessed. It can only be experienced, the price of which is the continual devotion of the aspirant.
(credit: http://www.yogajournal.com/basics/158?page=2 )

The Sikh Guru Nanak stated: "Owing to ignorance of the rope the rope appears to be a snake; owing to ignorance of the Self the transient state arises of the individualized, limited, phenomenal aspect of the Self." In the end, as Pascal's Wager states: "It does not matter whether or not I believe God exists" He, She or It is either real or not - believing God to be real makes him real only in our conscious mind - the same mind that oftentimes leads us to delusion and error. We see a rope, believe we saw a snake and that is what, in our conscious self we find to be truth.This rings true as what I think and feel is prone to change and the impacts of my thoughts simply lend themselves to the impermanence of all things - speaking from my Existentialist mind. Quantum Theory, as referenced earlier, is another factor one must weigh in too to see the magnitude of how little we know.Again, I echo what Nietzsche wrote: “You have your way. I have my way. As for the right way, the correct way, and the only way, it does not exist.” In the end, I endeavour to nurture that connection within myself, to those around me and with the greater universe as a whole in a positive manner. No matter our path, it is our intent that truly defines us As we look inside we may see several different things. The important thing is that we find a way to make this looking viable and fruitful. In closing, to support Guru Nanak's thoughts, here are the first few lines from Pantanjali's Yoga Sutras - the bases of the sutures that sew and stitch together that sense of self and universal discovery, while liberating one's self from our thoughts, connecting to the divine self in the Yogic tradition. In yoga it is the direct experience from practice, which educates our beliefs. Our beliefs must conform to experiential "reality", not the other way around. When our extrinsic view of the world corresponds to how it truly is-as-it-is (swarupa-sunyam), then the view and reality are synched in a profound mutuality acting as mutual synergists. Something clicks, a palpable shift occurs, and one experiences harmony, true happiness, and peace. Through body/mind integration, love, beauty, and wisdom manifests through the yogi in action . 1.1 Now, instruction in Union. 1.2. Union is restraining the thought-streams natural to the mind. 1.3. Then the seer dwells in his own nature. 1.4. Otherwise he is of the same form as the thought-streams. 1.5. The thought-streams are five-fold, painful and not painful. Om Shanti

Yoga for PTSD

When I was a child, I had a pretty traumatic upbringing. My Mother would often  beat me, abuse me psychologically by saying things such as she was going to kill herself by jumping off the bridge, and if I cried at her funeral she would haunt me until I died - this was at the age of 5. On my birthday, Christmas day, a drunk uncle held a loaded shotgun to my head. I was an overweight child, terrible at sports, and grew significant body hair all over upon hitting puberty, to the ridicule of many. I began to rebel as a punk rocker in my teens, but, through necessity, I joined the Navy later on so I could afford university. As a member of Generation X, life was hard as I did a variety of jobs to get by as I could not find work in my Educational field. One of those jobs saw me as become a Correctional Officer in a maximum security prison - a very difficult culture for me to adapt to as I am a very non-violent, altruistic individual who loves Art and Academics - where I was constantly exposed to trauma: riots, murders, suicides and suicide attempts, violence, etc. 

In 2003 I was diagnosed with Post Traumatic Stress Disorder.War, cultural conflicts, crumbling family systems, natural disasters and financial difficulties are all playing a part in the rise of individuals affected by Post Traumatic Stress Disorder (PTSD) in our society today. PTSD presents itself in a variety of ways: depression, anxiety, insomnia, fatigue, emotional numbing and volatility, intrusive thoughts, recurring nightmares, flashbacks, difficulty concentrating and efforts to avoid people, places, feelings, and events that evoke memories of the original trauma. Trauma survivors have a great need to find ways to work through their experiences and get a sense of meaning and understanding. While the majority of those who have experienced direct trauma or who have witnessed trauma can heal, even persons who do not develop full blown PTSD, will experience a number of the symptoms mentioned above.

There are a variety of treatments for those affected by PTSD. Psychologists assist PTSD patients identify the source of their trauma, provide coping skills to help one’s self when re-experiencing a trauma, understanding the physical side of PTSD, dealing with associated symptoms of PTSD and ways to regulate emotions. Many modern therapies are utilising Mindfulness meditation and applying concepts from Eastern Philosophy; primarily Buddhism and Taoism, as the platform for treating PTSD patients.

Yoga is another discipline coming from the Eastern cannon of Philosophy and Spirituality being used to treat PTSD, and the one that I have found to change my life. The practice of pranayama – Yoga breathing techniques – complements many of the strategies being used in sessions by psychologists as a way of calming the parasympathetic nervous system. With many PTSD sufferers, panic or anxiety attacks largely characterise their disorder as the “fight or flight” part of the body does not turn off when it is no longer required to keep the individual safe. The amigula, the part of the brain that regulates our body’s responses to danger, can be significantly affected by pranayama practice, re-setting one’s sensations back to a calmer state.

The practice of asana, – Yoga postures – can also assist PTSD patients to address PTSD symptoms by allowing them to give themselves permission to let go of worry, guilt and pain by focusing on the present moment and learning to accept that we are all where we are and that we are not our thoughts. Challenging asanas can assist in focusing the mind, while asanas requiring balance calm the mind. Asana affects posture, the central nervous system, massages internal organs and promotes the oxygenation of breath while flushing fresh blood into muscle tissue. While Yoga is not a quick fix, when the individual begins to maintain a regular practice and attempts to extend the Yoga techniques beyond his or her mat, the impact on their lives and condition as it relates to PTSD symptoms can be significant. This transformation comes through the simple re-acquaintance with one’s body.

I still suffer from PTSD symptoms, but am a far cry from the lows that I experienced over the past decade. In my present vocation, I teach in a special programme at the elementary school level. My students are grades 2-6 and have come from refugee camps, with no previous schooling and no English language skills. Every one of my students have been exposed to severe trauma, coming from the famine and civil war in Somalia, and now living in low-income Canadian neighbourhoods. Practicing what I preach, I have introduced Yoga and Meditation into my classroom with profound results. It is my hope that a collaboration project that I am presently involved in will eventual evolve into a piece that I can take to other schools to assist in the positive development of our youth who face a plethora of issues as they make sense of our modern world and try to find their place in it. Recognising the stress level on my colleagues, working with similar children, I have also taught a weekly staff Yoga class, as working with such a traumatized clientele, compounded by the regular rigours of being a teacher takes its toll on the best of people thrower the sheer negativity alone; neediness of our students aside. 

In closing, I am at peace with myself and my past. I'm nothing special and simply do what I do. It is my choice and that recognition of "choice" is empowering. Quoting from the Yoga Vasista:

My heart has begun to question: what do people call happiness and can it be had in the ever-changing objects of this world? All beings in this world take birth only to die and die to be born. I d not perceive any meaning at all in these transient phenomena... Unrelated beings come together; the mind conjures up a relationship between them. Everything in this world is dependent on the mind and one's attitude. On examination, the mind is unreal, it cannot be found. But we are bewitched by it. This is suffering.

Many parts of my life may be described as "terrible".  These are also the makings of who I am today and have, if anything, encouraged me to be that change that Gandhi spoke of in the world as I attempt to shape my attitude towards them. Life is what it is - the metaphor of Shiva the destroyer in Hindu teachings represents the changes that occur. We must accept these changes as they are one of the things that the Buddha spoke of that stands beyond our control and influence along with illness, aging and death. I am grateful for my life, those around me and the opportunities I have had and hope to experience so much more in my life. Confucius wrote "Everything has its beauty but not everyone sees it". I aspire to see more of life's beauties and my personal vehicles of choice rest in Yoga, being mindful, mediation and arduous exploration of the natural world by pushing myself up the side of mountains and cavorting with nature. Being human, the state of bliss found within these struggles are what they are, but, ultimately allow me to sup the sweet nectar of happiness and contentment. I hope that, in sharing this piece, others will find a way to find peace and their way.

           

Credits:

            Stankovic, L. Transforming Trauma, International Journal of Yoga Therapy, No. 21, 2011

Williams, Mary Beth, Soili, Poijula, The PTSD Workbook, New Harbinger Publications Inc., 2002

Wills, Denise Kersten, “Healing Life’s Traumas”, Yoga Journal, www.yogajournal.com/health/2532?print=1

Bessette, Alicia, “Soldier’s Heart”, Yoga International

Autobiography of a Yogi

I’ve resolved this past summer, after 15 years of practising Yoga and Meditation, to study for my Hatha Yoga Teaching Certification. One might ask why I’ve waited so long to do this? There is no simple answer and a hodgepodge of reasons for it: time and cost, looking for the right place and the right teachers, the level of confidence in my own practice, etc. A major reason that I have balked from getting my Teacher certification is because I felt that Yoga was becoming so diluted and commercialised in the main stream; a fashion. Quite honestly, when I leaf through many of the Yoga magazines today, it seems like I've picked up a copy of Cosmo as opposed to a magazine supposedly dedicated to this ancient and spiritual practise. Then there are the constant claims of many in the "business" who sound more like... well... business people - more focused on making money than a difference. Through the many Martial Arts I have studied, I also witnessed this lack of theoretical or philosophical substance. I absorbed many of the writings of Aikido founder Morihei Uyeshiba regarding to the philosophies behind the Art and manipulation of ki, but classes were purely physical experiences with no teachings ever being shared. I found this to be true in the other Martial Arts classes that I have taken in Tae Kwon Do, Kali and Judo. However, as I grow older and, hopefully, wiser, I'm learning to let go of my personal zealot nature and realize that we are all on our own path. In the end, it's about finding something in this life. I am grateful for those who I have shared this trip of a lifetime with.

Gandhi stated that we should “be the change that we wish to see in the world”. When I took the step of becoming a Yoga Teacher, and to this day, I  carry these words with me. Taking on the role of being one’s spiritual mentor or guru completely is in no way my aspiration. I am so far from perfect that it’s not funny. True teaching, in my opinion, is about facilitating another's sense of self discovery for a moment in their lives. An imperfect role model, perhaps, assists us in accepting our own imperfections.  It is not a matter of “being like me”- (G)god(s) forbid! - so much as encouraging others to “be who they are” and find one’s own purpose.

I started doing Yoga in 1997. I would tape this show on the local cable network hosted by a woman named Gerta Krebs. Through my collection of episodes, I began my practise. As I am prone to do, I started reading a lot on Yoga and Eastern Philosophy at this time. It was a year or two after this that the catalyst for my catharsis began, with two intensive years of study in Iyengar Yoga with an amazing teacher named Elfriede Meyer. After my time working with Elefriede, my new career as a Correctional Officer, doing shift work, ended my tutorage under her. From this point on, my reading list expanded significantly, and I would do the occasional course and drop-in classes around the city.

I received my first taste of Teaching Yoga this past August when I took a Teaching Yoga to Children Teacher Certification course. This class put me off in some ways, but also gave me some insight. The turn-offs lied in the fact that many of those taking the course had taken little or no previous Yoga - again speaks the Yoga zealot in me - learning not to judge!..  This, however, clearly illustrates one of my main points of contention with the fashion Yoga presently permeating itself through North American culture. It’s the same as these Martial Arts places awarding black belts after only a couple of years study. The physical sides of Yoga or Martial Arts can be easily depicted, but this is not a complete learning of an Art or way of life.

So, what is Yoga in my mind? The classical techniques of Yoga date back more than 5,000 years. In ancient times, the desire for greater personal freedom, health and long life, and heightened self-understanding gave birth to this system of physical and mental exercise. The word Yoga means “to join or yoke together,” and it brings the body and mind together into one harmonious experience. The whole system of Yoga is built on three main structures: exercise, breathing, and meditation. Many of Yoga’s “life teachings” come from “The Yoga Sutras” by Patañjali and the sacred Hindu text “The Bhagavad Gita”. 

So, as a Teacher, where would I recommend that my student, new to Yoga, begin? I would first state that Yoga and its benefits are a lifelong pursuit and, just like our lives, ebbs and flows and takes us down several different chutes along the way. It will be a constant challenge, but is not a competition. Take in what is presented to you in books and by teachers, and synthesise that which resonates with you to be what you wish to become and what you feel to be good and correct.

In the first month, I’d recommend that a student visit 3-4 different Yoga studios around town, to get a feel for the different styles of Yoga and a sense of the teaching being done. Inevitably, students will come to have a favourite style: Hatha, Ashtanga, Yin, Moksha, Iyengar, Kundalini, etc. This is good, but we must, in our practise, be open to other forms as each has their place. I, personally, have a strong preference to Iyengar, Kundalini and Hatha styles, and dislike many of the flow Yoga’s such as Ashtanga. This is largely because I lack grace and the flow forms often make me feel like I suck. But this is good and tells me that I need to challenge myself more. Again, pushing from our zone of comfort and into the torrents is necessary to impose tranquility on our turbulent times.

While a new student get their feet solid on their sticky mats, I would recommend that they read a plethora of books. Based on these readings, one would be better able to deepen their knowledge and provide conversational and discussion piece for when they meet with other Yogi’s and their teachers. I would break these books down into two categories: asanas (poses) and theory (philosophy and teachings).

Recommendations for Asana based information:

“Light on Yoga” by B.K.S. Iyengar

“Yoga: The Spirit and Practice of Moving Into Stillness” by Erich Schiffmann

“Yoga for Beginners” by Mark Ansari and Liz Lark

Recommendations for theory based information:

"The Inner Tradition of Yoga" by Michael Stone

“The Heart of the Buddha’s Teachings” by Thich Nhat Hahn

“Light on Yoga Sutras” by B.K.S. Iyengar

“The Tao of Pooh” by Benjamin Hoff

“Thus Spoke Zarathustra” by Friedrich Nietzsche

These writings will provide the student with ample information and ideas about our perceptions of the world in which we live and differing ways of approaching life. Once these books have been indulged, I strongly recommend that the serious student read the many writings of the following authors:

Thich Nhat Hahn (wonderful stuff on peace, mindfulness, etc.)

Eknath Easwaran (brilliant insights and highlights of many Eastern writings including “The Bhagavad Gita”, “The Upanishads” and “The Dhammapada”)

Jon Kabat-Zinn (one of the best writers out there on meditation)

As a person, I tend to be rather cynical and do not like the fluffy or flakey writings that are filtered through many of the books written on Yoga and Eastern ideas. This is a personal preference – to each their own (this is my new mantra!). The authors that I have recommended here are largely indicative of my ideological perspective

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The last recommendation I would have for a student, new to Yoga, would be to download a few different guided meditations from iTunes. There are many good ones out there, and also some pretty horrible ones. I would recommend that the new student commence with meditations focusing on deep relaxation. It is during deep relaxation that the yoking of the physical, breath and mind truly flourish. If you truly wish to open your mind, I have come to enjoy doing my meditations on a Shakti mat. This is essentially a bed of nails ( you can order them on-line from www.shaktimat.com ). I was first introduced to them when I was teaching in the former Czechoslovakia by one of my students. While uncomfortable initially, over time, the Shakti becomes very pleasant and provides a wonderful rush of endorphins. Everyone will respond differently, of course, but I swear by mine!

In closing, I wish you the best on your voyage, and thank you for taking the time to read what I have set on offer. Peace.