Monthly Archives: March 2013

Homemade Vegan Facemasks

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Our skin is our primary barrier against external attack, insulating and protecting us from being damaged.  If it is compromised, the damaged and/or irritated skin is then even more sensitive and permeable to external attack, and its appearance is also impaired.

The following “cruelty free” facemask recipes are meant to replenish undernourished skin, heal and sooth damaged, dry, chapped, sunburned, aging or irritated skin. They also offer an alternative to commercial, artificial and chemically laden facemasks and creams. They save you the money of paying big bucks for a spa-style vegan face mask when you can make one yourself!

By returning the facial skin back to a normal pH these masks will also help to clear up and prevent acne.

They’ll keep for up to a week if covered and placed in the refrigerator, plus they feel amazing when applied to the face cold.

It is recommended that you apply these facemasks to the entire face, allowing it to dry for about 20 minutes or so after which you can rinse it off with warm water and pat the skin dry with a soft cotton towel.

Avocado, Strawberry and Turmeric Mask  

Ingredients and directions – makes enough for 5 masks:

• 1 small avocado

• 1/2 cup strawberries

• 1 tsp matcha (a finely milled or fine powder green tea)

• 2 tsp turmeric

• 1/4 cup almond milk

Either mash the strawberries and avocado with a fork or add to a processor and process until smooth. Add the rest of the ingredients and stir or blend to combine.

Avocados are a natural moisturizer moisturizing and they are also very high in Vitamin C which is a powerful antioxidant. Strawberries contain a compound called salicylic acid which is anti-bacterial and astringent and strawberries also act as an exfoliant, helping to remove dead skin cells. Matcha is powdered green tea which is super high in antioxidants and polyphenols which help prevent the aging of the skin and help with inflammation. Turmeric is a great anti-inflammatory both taken internally and applied externally, helping with skin conditions like acne. Almond milk is high in vitamin E which is a potent antioxidant.

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Cool Cucumber Mask

• 1 cucumber, grated

• 1 Tbsp. lemon juice

• 3 fresh mint leaves, crushed

Combine all the ingredients in bowl and mix well. Apply to the face and neck. After 15-20 minutes, rinse thoroughly. Your skin should now feel cool, soft and refreshed.

This facemask was inspired by an age-old beauty secret: cucumbers. Cucumbers contain silica, which can help rejuvenate your skin, tighten your pores, and even treat nasty sunburn!

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Oatmeal Nut-milk Mask

•  1/2 cup rolled or whole oats

• 1/4 cup unsweetened coconut or almond

• 1 Tbsp. raw apple cider vinegar

Blend the oats in a food processor until no large grains remain. Add the coconut milk and apple cider vinegar and pulse until well mixed. Apply to the face and neck. After 15-20 minutes, rinse thoroughly. Enjoy rejuvenated skin!

The idea of an oatmeal mask isn’t new, but this simplified version of the classic facial is pure goodness. Oatmeal can help restore your skin’s natural moisture and also help heal scarring.

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Facemasks are considered by many skin care specialists to be an essential part of any good skincare routine. They provide a deep cleaning and an increase in hydration not readily available in most commercial products. It can be especially difficult for vegans to find affordable facemask options in retail stores that are free of animal derived ingredients and/or ones that have not been tested on animals.

So consider making your own vegan-friendly facemask using one of the recipes above and nothing but fresh, all-natural ingredients from your kitchen. With regular use of one of these masks, you should see a major improvement in the overall quality and appearance of your skin and overall complexion.

The Ethical Standards of a Yoga Teacher

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As teachers of Yoga it is important to remember that we forever remain humble students of the science. Yoga truly is a lifelong endeavor. Much more than teaching asana, the responsibilities of a Yoga teacher are many since we are in a position to greatly influence others’ lives.

The following list of ethics has been compiled to guide both the student and teacher of Yoga in their efforts to evolve spiritually:

1. Setting a good example – we must devote ourselves to practicing what we preach;  not just “talking the talk” but also “walking the talk.” We need to live as close as possible to the yogic lifestyle that we recommend for our students and also the lifestyle that is prescribed by our teachers. Authenticity, both with ourselves and with our students, will not only gain their respect but will facilitate the proper atmosphere for instruction and learning.

2. Remaining students of Yoga forever – this allows us the opportunity to continuously give our students something more and to cultivate our own personal growth along with the growth of our students.

3. Conducting ourselves professionally and with integrity at all times – due to the inevitable closeness of relationships within the student/teacher dynamic, people share some of the most sensitive parts of themselves with you and their vulnerability needs to be protected. Group and individual discussions that are shared in confidence with you must not be divulged to others under any circumstances, other than an emergency.

4. Accurately relating the training that we received – not exaggerating our accomplishments (or minimizing them), but giving an accurate and honest account of what we have learned so far and who we learned it from. This honest approach empowers students to find someone who can deal with their particular or unique strengths as their teacher.

5. Treating all others will respect – this includes but is not limited to our students. Respecting the time and energy of others, giving credit where credit is due and building up the world’s “kindness reserves,” works wonders in creating an atmosphere of mutual trust.

6. Not condemning or speaking ill of any yogic path, or their teachings – striving instead to attract students based on their recognition of our own inner (and radiant) light. We as teachers need to realize that students will only find their ideal teacher when they are ready, and this may mean that sometimes we may not be the perfect teacher for them. When we have honestly assessed our own strengths, and the response from each student, we have to be ready (if need be) to graciously refer a student to another teacher who may be better suited to help them with their specific situation and/or challenges.

7. No discrimination – shown towards students as a result of their cultural background, religion, sex or gender. Remaining aware of the ultimate “oneness” we all share, this is to be reflected through every contact we have with each and every one of our students.

8. We will not allow ourselves to be an intermediary between any of the higher states of consciousness and those of our students – rather than act as a crutch for students to lean on so they may feel stronger, we’ll help them to find their own inner strength.

9. Remaining mindful of where each student is at – not expecting that everyone is starting from the same point; mentally, emotionally, physically or spiritually. Never looking down on others spiritual progression (or lack of it) we realize that this is a non-linear path. When we remove our egos from our teaching we must be prepared for the possibility that some students will take quantum leaps beyond us and then we should learn from them.

10. Resist the urge to “wow” others – it is not the point of a yoga class to attempt to impress others with your amazing physical feats (or deep philosophical wisdom) unless they specifically ask you to do so, and are completely open to it. Rather than push, we must lead through example.

11. Strive to maintain cleanliness – observing Saucha, which also means keeping different energies distinct, affects any environment where we teach, so making the space as comfortable and inviting to the student as possible is essential.

12. Remaining fully “present” when we lead a class or student – Arriving early enough to prepare ourselves for the instruction that lies ahead, this way we do not let our “mental business” interfere with the energy of the class. We first focus on calming our own minds before attempting to calm the minds of our students.

13. Always allow for physical restrictions or limitations – by offering a variety of modifications so that anyone can feel comfortable, thereby benefitting from participating in our class.

14. Realize that the teacher/student bond may be misinterpreted as a sexual attraction – an honorable amount of time (approximately 8 months to a year or more is generally recommended) should be reserved between being someone’s teacher and participating in a romantic relationship with them.

15. Enacting “tough love” – when someone is acting outside of the ethical boundaries that yoga establishes, it is our responsibility as their teacher to communicate the truth even when it may be difficult to do so. Of course, tact and a gentle attitude is the right approach.

16. Our truth may not be everyone’s truth – since we are all students of Yoga we realize the possibly that our truth may be somewhat distorted through our own egoic filters, so we allow (even encourage) our students to discover their own truth, and this may not always be in line with the class we teach. We must resist feeling angry or resentful if we ‘lose’ a student. If their path requires a different teacher we should honestly and lovingly give them our blessing on their choice to find an alternative.

17. As a full time Yoga teacher we are honored to make money from doing a fortuitous job – but since this is our primary means of sustaining ourselves financially we must continue to remind ourselves to put our practice and its teachings above the gain of monetary good at all times. In the words of Sri Krishna Pattabhi Jois: “Yoga is possible for anybody who really wants it. Yoga is universal…. But don’t approach yoga with a business mind looking for worldly gain.”

18. And lastly; remember that asana is only one small part of the entire yogic science. In his “Astadala Yogamala,” B.K.S. Iyengar wrote: “Yoga, an ancient but perfect science, deals with the evolution of humanity. This evolution includes all aspects of one’s being, from bodily health to self-realization. Yoga means union – the union of body with consciousness and consciousness with the soul. Yoga cultivates the ways of maintaining a balanced attitude in day-to-day life and endows skill in the performance of one’s actions.”

Remember, above all, the responsibility to teach the “all” of yoga to your students only as they are ready and willing to receive these teachings.

Do the Yamas and Niyamas Support Veganism?

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The Yamas & Niyamas are ethical guidelines and comprise the first two limbs of Patanjali’s Yoga Sutras’ “Eight-Fold Path”. They are the very foundation of skillful living according to Yogic philosophy.

The Yamas and Niyamas both consist of specific guidelines (presented as precepts) which give detailed explanations to guide you through all aspects of daily life. The Yamas offer universal directives which a community or society can follow to promote harmonious relationships; whereas the Niyamas deal more with what you as an individual can do to live in harmony with nature.

These Yamas and Niyamas reinforce the principles and purpose of a plant-based or Vegan dietary regime and lifestyle, and this article will explain this close association and how the Yamas and Niyamas apply to Veganism.

The Yamas encourage a collective way of living which discourages negative behaviors, and in so doing, embraces Veganism:

  1. 1. Ahimsa – Compassion and non-violence towards all sentient beings, including animals. As a Vegan, you practice ahimsa, believing that animals have right too, so you avoid all cruelty to animals by using only cruelty free, eco-friendly products.
  2. 2. Satya – Truthfulness, expressing your truth in thoughts, words and behavior. It often takes courage to be practicing Vegan, especially if friends and family, work colleagues and others eat meat you may find yourself socially excluded and/or considered a bit of an odd-ball. By sticking to your convictions you are practicing Satya.
  3. 3. Asteya – Non-stealing and by extension, being generous with your feelings, thoughts and actions. Economically, it costs considerably more to raise and feed animals than to cultivate plants. By practicing Asteya you are enabled to support and cooperate with nature and you’re using less of the Earth’s natural resources.
  4. 4. Brahmacharya – Self restraint, generally Brahmacharya refers to restraint of the sexual energy, however in its broadest sense, Brahmacharya means self-discipline and moderation in all areas of life. The yogic diet consists of eating “sattvic” foods, foods which are easy to digest, and eaten as close to their natural state (and source), which is in accord with a Vegan diet. In addition, a conscious Vegan strives to preserve our natural resources and by recycling whenever and wherever possible, and this indicates a willingness towards moderation and conserving energy.
  5. 5. Aparigraha – Non-possessiveness and non-greed. On a practical level, when adopting a compassionate, Vegan lifestyle, we take the first big step toward becoming established in Aparigraha, and with that, we step into a bright, enlightened future for ourselves, for the animals and for this planet.

The typical Western meat diet encourages you to bulk buy, to store frozen foods and meat, to fill your larder with long life provisions. As a vegan, you strive to eat freshly prepared foods, to support your local farmers market and where possible, eat locally sourced foods.

The Niyamas are more personal observations (recommendations) and relate to actions which you, as an individual are encouraged to do.

The Niyamas encourage a personal way of life which encourages positive behaviors which embrace Veganism:

  1. 1. Shauca – Cleanliness, keeping yourself and immediate environment clean and tidy. Veganism with its emphasis on a “green” lifestyle using eco-friendly practices is perfectly aligned with the yoga practice of Shauca.
  2. 2. Samtosha – Contentment, being satisfied, accepting of your immediate situation; the ideal behind Samtosha is to prompt yourself to be happy and appreciate all the blessings and tribulations in your life, yet at the same time to strive towards spiritual evolution. Sattvic foods promote happiness and contentment, while Rajasic and Tamasic foods tend to stimulate and disturb. There is a Native American tale of two wolves: “…a grandfather is talking to his grandson about how inside his mind are two wolves in a constant fight. One is anger, greed, self-pity, revenge; the other is love, kindness, empathy, hope. The child asks which one wins, and the grandfather replies, ‘Whichever one I feed.’” In the same way, we can choose to eat foods that promote contentment.
  3. 3. Tapas – Relates to self-discipline; the ability to stay focused and maybe go without certain possessions in order to grow, develop and care for yourself and others. Tapas can also relate to the way you prepare and/or cook your food, even starting a garden and growing your own takes time and effort compared the more popular and convenient fast food approach of buying ready-made, pre-prepared and processed meals and then using a microwave.
  4. 4. Svadhyaya – Self study and observation of your thoughts, feelings, words and actions. Life is a journey and Svadhyaya can also mean the study of your own mind. A decision to stop eating meat and follow a more ethical plant-based lifestyle which causes the least amount of harm to the environment and animals involves considerable personal study, reflection and observation.
  5. 5. Ishvarapranidhana – Refers to devotion to God. To constantly be aware of the sacredness of life and to hold reverence for all being. This is the highest goal of yoga and perfectly in accord with Veganism, which also holds all forms of life as sacred.

You can see from this overview how the observance of the Yamas and Niyamas offers Vegans a way to live a wholesome and eco-friendly life. By applying the principles of the Yamas and Niyamas to your daily life you it will become obvious how yoga philosophy encourages you to become a vegan or follow a plant-based diet.

Side note on the question of dairy and dairy products: Cows produce milk for the same reason that humans do, to nourish their young; but calves born on dairy farms are taken from their mothers when they are just one day old (and raised for veal – violates Ahimsa) so that humans can have the mother’s milk instead. Furthermore, in the case of bovine baby vs. human baby, cow’s milk is designed to nourish the calf’s relatively rapid bone growth (a calf will gain approximately 40% of its full-grown weight in its first six months [400-600 lbs.], while a human baby is meant to gain only about 10% in the same time [14-16 lbs.]). Additionally, there are now Vegan alternatives to cow’s milk (e.g.; soy, almond, coconut, rice and flax milks are some common examples). For more on the dairy issue, watch the film: “The Perils of Dairy”

The ancient Chandogya Upanishad (D II 26.2) says “When food is pure, the mind is pure, when the mind is pure, concentration is steady, and when concentration is achieved one can loosen all the knots of the heart that bind us.” Veganism is one of the main pillars of the purifying the mind.

*In summary – The American equivalent of a traditional Yogic (Sattvic) diet today consists of organic, whole, natural fruits, vegetables, nuts, seeds and grains. A modern Sattvic diet emphasizes foods grown in harmony with nature, preferably by organic farmers, planted in good soils, ripened naturally and then prepared with an attitude of love. Foods treated in such a manner carry the highest prana and consciousness. This modern sattvic diet does not include junk and processed foods, excessively spicy or salty foods, fried foods, white “enriched” flour, refined sugars, and other forms of food that unnaturally stimulate your blood sugar and/or your mind. This modern diet avoids meat, fish and alcohol and eggs as well. It does not include genetically engineered (GMO) foods, irradiated foods, microwave foods, foods that have been cooked more than 24 hours previously or stale foods.

Yoga & the 5 Kleshas

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Directly following Patanjali’s Yoga Sutra (book II) which describes Kriya Yoga, he explains the five main reasons we are bound, these are known as the Kleshas: [1]

  • 1. Ignorance (Avidya)
  • 2. Ego (Asmita)
  • 3. Attachment to Pleasure (Raga)
  • 4. Aversion to Pain (Dvesa)
  • 5. Fear of Death (Abhinivesah)

These five afflictions are often depicted as a tree. Avidya is the trunk of the tree, and the other four Kleshas sprout from it. The Samkhya emphasis on viveka, knowing the real nature of the universe, is echoed in Classical Yoga’s emphasis on avidya, or ignorance, as the main affliction we suffer. Destroy avidya and all the other afflictions go away.

Asmita is the ego. The problem with ego is not the fact that we have one; it is useful and even necessary to have an ego in order to function and live. The problem arises when the ego believes it is the Self. If all we do is in service of the little self, our life will be sorrowful. When we serve our higher Self, liberation becomes possible.

According to Patanjali’s Yoga Sutra there are five Kleshas (aka afflictions, colorings) described (Book II-3); those Kleshas, like clever sorcerers, can knock you off balance, sidetracking from your quest for spiritual evolution.

1. Avidya (Ignorance): The inability to see things for what they really are.

Yoga Sutra (Book II-4): “Ignorance is the breeding place for all the others whether they are dormant or attenuated, partially overcome or fully operative.”

(Book II-5): “Ignorance is taking the non-eternal for the eternal, the impure for the pure, evil for good and non-self as self.”

Vidya means spiritual knowledge. The prefix ‘A’ changes the word into its opposite; without (or absence of something). Thus Avidya means the absence of spiritual or Self knowledge.

The following is an excerpt from Gregor Maehle’s commentary on Yoga Sutra II.24: “… Ignorance is the belief system that results from false knowledge (viparyaya). This false knowledge makes us believe that we are the body, that are our emotions and thoughts. Viparyaya is defined in sutra I.8 as wrong knowledge without foundation in reality. Reality is that which is permanent. Returning to the metaphor of the TV screen, we can note that, however many pictures are displayed on the screen; none will ever stick to it. New pictures will always replace them. Once the film is over, the screen will be empty. The only thing permanent here is the screen, which means the screen is the reality, whereas the pictures are only fleeting images superimposed on the screen. Although there exists a certain proximity between screen and images, both will remain forever separate. The screen won’t take on the quality of the images, nor will it altar them.

“Similar is the case with the seer and the seen. There is a certain proximity between our true nature as the immutable consciousness and the constantly changing seen, which is the body, emotions, thoughts, and so on. However, in reality they touch as little as do a screen and the images displayed on it.”

2. Asmita (Ego): The sense of “I-am-ness” or the tendency to identify with your ego.

Yoga Sutra (Book II-6): “Egoism is the identification of the power that knows with the instruments of knowing.”

The problem with ego is not the fact that we have one; it is useful, even necessary to have an ego in order to function and live. The problem arises when the ego believes it is the Self. If all we do is in service of the little self, our life will be sorrowful. Only when we recognize and serve our higher “Self” does liberation become possible.

From a spiritual perspective; identification with the ego denotes considering oneself to be distinct and/or separate from others (and the Divine) due to identification with the physical body and impressions (Samskaras) in various centers of the subtle (energetic) body. In other words, the ego-self is allowed to lead our life by us maintaining the false notion that our existence is limited to our five senses, our mind and intellect, and identifying with them to various degrees.

Gregor Maehle refers to the ego in yoga the following way: “In yoga we first learn to observe the body. Once this observation is established, we know that we are not the body but an observing agent independent of the body. Otherwise we could not observe the body. The next step is that we start observing our thoughts. Eventually, from being established in that observation, we know that we are not our thoughts, since we can detach ourselves and observe them like the thoughts of a stranger. Who are we, then, if we are not the body and not the mind (manas, the thinking principle)? The agent that claims ownership of body and mind is called ahamkara — ego. Its function, which is the erroneous commingling or mixing of seer (pure consciousness) and seeing (the mind), is called egoity or I-am-ness (asmita).”

3. Raga (Attachment to Pleasure): raja is wanting, craving, passionate attachment to beings and things. It’s the flame of desire that causes addiction to pleasure and even negative emotions.

Yoga Sutra (Book II-7): “Attachment is that magnetic pattern which clusters in pleasure and pulls one towards such experience.”

Raja can take the form of possessiveness, ownership, liking, attraction etc. It also indicates attachment to people, things, and ideas. The sense that “This is ours,” “This is mine.” It’s the most common cause of quarrels, violent conflicts, and even war. In a broader scale it’s often expressed as race, nationality; my country, my money.

In the book “Ashtanga Yoga: Practice and Philosophy,” Gregor Maehle writes that: “…desire, (raga), and with it all addictions, is a clear form of misapprehension or ignorance (avidya). A drug addict might say ‘I just can’t help it; I need the drug!’ In this statement, the needing of the drug, which is the hankering after a remembered pleasure, is consciously connected with the faculty of I.”

Raga and the following Klesha (Dvesa) are often considered opposite sides of the same coin.

4. Dvesha (Aversion to Pain): The aversion to pain, this aversion emerges from previous experiences of pain and suffering. It can create a quicksand like cycle of misery and self-hatred that sucks you under and suffocates your will to evolve spiritually.

Yoga Sutra (Book II-8): “Aversion is the magnetic pattern which clusters in misery and pushes one from such experience.”

Oftentimes we can easily become subconsciously driven to avoid previously painful experiences. Our desire to protect ourselves limits our options in life, clouding our ability to see and think clearly. We tend to mistake the person, situation or object that caused us pain with the painful experience itself. When this happens we end up going to great lengths to avoid situations that we are afraid of; regardless of whether they are physical, emotional, or spiritual. Fear and hatred are the inevitable downfalls of excessive aversion.

*Note on both Raja and Dvesha: These excessive ‘attachments’ and ‘aversions’ that are being examined here are very different from the intelligent, careful and well-considered choices we are also capable of making when our perspective changes through the practice of Pratipaksha Bhavanam (a method recommended by Patanjali that helps us catch these destructive and distracting thoughts, and redirects our minds back toward the Yogic path). By cultivating opposite perspectives (by actively cultivating thoughts of the opposite nature) whenever a destructive thought arises, we increasingly expose ourselves to new, uplifting options. It can even be as simple as formulating the opposite thought.

The path of Yoga is one that helps us become aware of our unconscious thoughts and actions; gradually moving toward a life full of consciously chosen thoughts and actions. Each posture and each breath enables us to discover a fresh opportunity to distinguish between skillful, conscious decision making and subconsciously driven motivations of fear and desire.

5. Abhinivesha (Fear of Death): The fear of death (or a clinging to life).

Abhinevesha is the last of the five Kleshas. Georg Feuerstein says of this Klesha: “It is the impulse towards individuated existence and as such is a primary source of suffering.”

Yoga Sutra (Book II-9):“Flowing by its own energy, established even in the wise and in the foolish, is the unending desire for life.”

Many believe that this fear is not limited to physical death; it is the fear of the cessation of the “ego-I” narrative (Asmita) that we as individuals are “creating” during our lifes’ experience. We cling to this “ego-I” narrative because of ignorance (Avidya) of the impermanence of the mind body experience by perpetrating the misperception of ego (Asmita) as being who we are. This subsequently dilutes our focus and interferes with our ability to experience the spiritual freedom that is the goal of Yoga.

Gregor Maehle’s commentary regarding Abhinevesha: “…Vyasa deduces from the fact that all beings are afraid of death that they have experienced death and thus life before. The intensity to which all beings cling to life can only be explained through accepting that we have all experienced death as a process to be avoided at all costs.

“Shankara elaborates on Vyasa‘s argument thus: ‘Unless happiness (pleasure) had been experienced no one would pray for it. Without past experience of pain, there would be no desire to avoid it. Similarly, though the pangs of death have not been (in this life) experienced by a man either directly or by inference, the fact of his lust for life points to experience of death previously, just as there can be no experience of birth unless there has been birth.’”

Final thoughts: If this article seems like deep philosophical stuff, it’s because it is. Keep in mind that yogic philosophy developed over thousands of years of time. During most of that time there were some outstanding thinkers and philosophers in India that had nothing else to do but contemplate these larger questions concerning life and death and where we as humans beings fit into the equation.

When you are able to make peace with everyone in your life every day, then there should be no attachment, no regret, and no unfinished business. To quote the motivational speaker, Zig Zigler: “Live every day like it is your last, and one day you will be right.”

We will see a list similar to the 5 Kleshas in Buddhist philosophy called  “the 5 Hindrances.”

Ayurveda & the Three Doshas

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Ayurveda is a holistic science of health, focusing on maintaining a physically and emotionally balanced state. Ayurveda began about 5,000 to 6,000 years ago when Indian sages were looking for new ways to be healthy. Revering their bodies like temples, the sages believed that preserving an optimal state of health would help them meditate and develop spiritually. Over thousands of years of observations, they gathered all their conclusions and advice and preserved it for future generations. Since the term itself, Ayurveda, is a combination of the Sanskrit words ayur (life) and veda (knowledge or science), which means “the science or knowledge of life,” this collection of knowledge came to be known as “the science or knowledge of life” – Ayurveda.

Ayurveda is based on the principles of three Doshas. It is difficult to translate the precise meaning of Dosha and it is commonly translated as “biological type”, “humor” or physical constitution. This definition presents a simplistic understanding of the concept. However, the original Sanskrit definition of Dosha is more complex, being defined as “doosyati iti doshah.” The literal translation of this is “that which contaminates is called Dosha.” So in this sense, Doshas may be considered pathogenic factors, or disease causing agents in the body. Imbalance of Vata, Pitta and Kapha Doshas cause diseases in the body.

So Doshas are the energies (or types of energy) that make up every individual and each Dosha performs different physiological functions in the body:

The 3 Dosha types:

1.    Vata Dosha: The energy that controls all the bodily functions associated with motion, including blood circulation, breathing and your heartbeat, even blinking your eyes…

  • –      In balance: Results in creativity and vitality.
  • –      Out of balance: May produce fear and anxiety.
  • –      A dominant Vata is thought to make you susceptible to certain conditions, heart disease, insomnia, and rheumatoid arthritis.

2.    Pitta Dosha: The energy that controls all the body’s metabolic systems, including digestion, absorption, nutrition, and bodily temperature…

  • –      In balance: Leads to contentment and intelligence.
  • –      Out of balance: May cause anger resulting in ulcers.
  • –      A dominant, Pitta can lead to rashes, heartburn, excessive body heat and indigestion

3.    Kapha Dosha: The energy that controls growth in the body. It supplies water to all body parts, moisturizes the skin, and maintains the immune system.

  • –      In balance: Expressed as love and forgiveness.
  • –      Out of balance: May lead to insecurity and envy.
  • –      A dominant Kapha may predispose you to diabetes, cancer, obesity and asthma.

Because one or two of these Doshas usually dominate in each person, the various Dosha proportions determine one’s physiological and personality traits, as well as their general likes and dislikes.

The ancient seers also declared each Dosha represented different elements and attributes…

Elements of the Three Doshas

Vata

Pitta

Kapha

Air + Ether

Fire + Water

Earth + Water

Attributes of the Three Doshas

Vata

Pitta

Kapha

Dry
Light
Cold
Rough
Subtle
Mobile
Clear

Oily
Sharp (penetrating)
Hot
Light
Mobile
Liquid

Heavy
Slow
Cold
Oily
Slimy (smooth)
Dense
Soft
Static (stable)
Cloudy (sticky)

Dispersing
(attribute, not a guna)

Fleshy
(attribute, not a guna)

Hard, Gross
(guna but not a classical attribute)

Astringent, Bitter
(taste)

Sour, Pungent
(tastes)

Sweet, Salty
(tastes)

We are most susceptible to imbalances related to our predominant Dosha, and you are probably wondering which Dosha (or Doshas) dominate you. There are many books and websites online that will offer questionnaires that can be used to determine predominate Dosha. A comprehensive one can be found by clicking on: Dosha Diagnostic Test

Summary: Ayurveda offers specifically personalized recommendations for every individual which range from general lifestyle changes to the treatment of disease. For this reason, Ayurveda can truly be called a system of individualized health care, something remarkably different from the Western approach of “one-pill for all.” Since the Doshas are used to detect imbalances before the manifestation of disease, Ayurveda is also considered a complete system of preventative medicine.

Recovering from Antibiotic Use (or over-use?)…

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Antibiotics, it seems as if practically everyone is taking them now. Ironically, in developed countries such as the United States and Canada, the average child gets 10 to 20 courses of antibiotics by the time they reach age 18. Furthermore, studies have shown that doctors all too often prescribe antibiotics before they even know whether an infection is viral or bacterial. If the illness is due to a virus, antibiotics can’t and won’t help.

Antibiotics were introduced more than 50 years ago and at that time they were thought to be a cure all. However, recent studies show that antibiotic overuse doesn’t just lead to the emergence of drug resistant “superbugs;” it may also permanently wipe out the body’s beneficial bacteria.

Antibiotic treatment for colds and other viral illnesses not only doesn’t work, but it has also developed a dangerous side effect. Over time, this practice helps bad bacteria grow and even flourish becoming more of a challenge to kill because of their resistance to the drugs.

So it has been scientifically established that frequent and/or inappropriate treatment with antibiotics causes bacteria (and other microbes) to resist the effects of the treatment. So it has become common practice to treat these resistant bacteria with higher doses of medicine or stronger antibiotics. And, now we’ve reached a point where because of antibiotic overuse, certain bacteria have become resistant to many of the most powerful antibiotics available today.

This antibiotic (or bacterial) resistance is a widespread problem, and one that the Centers for Disease Control and Prevention (CDC) calls “one of the world’s most pressing public health problems.” Bacteria that were once highly responsive to antibiotics have become increasingly resistant. Among the many ailments and diseases that are becoming harder to treat are the “pneumococcal infections” (which are the cause of pneumonia, ear infections, sinus infections, and meningitis), plus many types of skin infections, and even tuberculosis.

So, let’s take a look at what an antibiotic really is?

  • – Anti = “against”, “opposed to.”
  • – Biotic = “pertaining to life”, “of or relating to living organisms.”

The word antibiotic comes from the Greek anti meaning ‘against’ and bios meaning ‘life’ (a bacterium is a life form).’ An antibiotic is also known as antibacterial, and as we all know antibiotics are drugs intended to be used to treat infections caused by bacteria.

But here’s the hitch; some bacteria are not harmful, and many are not only good for us, but necessary for our health and survival.

The ideal balance between the bacteria in your body is 85 percent good and 15 percent bad. This ratio between the “good” bacteria and the other bacteria is one of the critical factors determining your optimal health, as the good bacteria are essential for:

  • – The proper development of your immune system
  • – Protection against over-growth of other microorganisms that could cause disease
  • – Digestion of food and absorption of nutrients

Antibiotics do not discriminate between good bacteria and bad. As a human being, you have three to four pounds of beneficial bacteria living within your intestines along with a variety of yeasts (including Candida). All these microbes compete for the nutrients in the food you eat. In a healthy organism, the strength in numbers that beneficial bacteria enjoy keeps the ever-present yeasts in check, which causes them to produce nutrients such as the B vitamins.

However, every time you ingest antibiotics, you kill off some of the beneficial bacteria in your intestines. As these good bacteria die, the delicate balance of your intestinal terrain is upset. Yeasts grow unchecked into large colonies and take over, becoming parasitic, in a condition called dysbiosis.

Research directed by the Human Microbiome Project (which aims to catalogue and understand the microorganisms that live in the body), has shown that a bacterial environment that’s out of balance in the esophagus, stomach and intestines leads to inflammation, causing undue changes in cells that are suspected to be contributing to rises in other chronic health conditions such as obesity, asthma, and cancer.

Now on to probiotics…

  • – Pro = “for”,  “in favor of.”
  • – Biotic = “pertaining to life”, “of or relating to living organisms.”

The word probiotic is a composite of the Latin preposition pro (“for”) and the Greek adjective (biotic), the latter derived from the noun bios (“life”).

The probiotics in your stomach and intestines play an important role in helping numerous functions throughout the body, such as:

  • – Digesting and absorbing certain nutrients and carbohydrates.
  • – Producing vitamins, assisting the body in absorbing minerals and eliminating toxins.
  • – Keeping bad bacteria in check.
  • – Preventing allergies…These friendly bacteria train your immune system to distinguish between pathogens and non-harmful antigens, and to respond appropriately.
  • – Providing essential support to your immune system. These beneficial bacteria have a lifelong, powerful effect on both your gut’s immune system, and your systemic immune system as well.

One Washington University professor compared the functioning of this intestinal microflora in your body to that of an “ant farm that works together as an intelligence to perform an array of functions you’re unable to manage on your own.”

Natural Ways to Get Probiotics?

In the distant past and continuing today, people have used (and still use) fermented foods like sauerkraut to support their digestive health, as these foods are rich in naturally beneficial bacteria.

Fermented foods have been part of nearly every traditional culture. As far back as Roman times, people ate sauerkraut, not only because they liked its taste but because of benefits to overall health. In Asian cultures, pickled fermentations of cabbage, turnips, eggplant, cucumbers, onions, squash and carrots still exist today.

If you were to eat a diet rich in unprocessed fermented foods that have NOT been pasteurized (which kills the probiotics), then you will likely enjoy great digestive health.

On the other hand, if you eat a lot of processed foods or rely on mostly cooked foods, the balance of bacteria in your digestive tract will have a hard time remaining at an optimal level. Sugar is also an incredibly efficient fertilizer for growing bad bacteria and harmful yeasts in your intestinal tract, so if you indulge in a lot of it you’re fueling the bad bacteria. In addition to taking antibiotics, stress, pollution and other environmental factors can further upset the balance in a negative way.

Since helpful bacteria are increasingly absent in most people’s diets, it is important to purposely include foods that contain live probiotic bacteria in your diet, or take a good probiotic supplement.

Make your own Probiotics…

*Excerpted from “The Colon Health Handbook” by Robert Gray

“CABBAGE REJUVELAC:”

“Cabbage is a vegetable that is teeming with lactobacteria. No starter is needed for making rejuvelac. Just start one morning by blending together 1 3/4 cups (420ml) distilled or purified water plus 3 cups (720ml) coarsely chopped, loosely packed fresh cabbage. Start the blender at low speed and then advance the blender to high speed and blend for 30 more seconds. Pour into a jar, cover, and let stand at room temperature for 3 days. At this time, strain off the liquid rejuvelac. The initial batch of cabbage rejuvelac takes 3 days to mature, but succeeding batches take 24 hours each.

“Each morning after straining off the fresh rejuvelac, blend together for 30 seconds at high speed 1 1/2 cups (360ml) distilled or purified water plus 3 cups (720ml) coarsely chopped, loosely packed fresh cabbage. Pour into a jar, add 1/4 cup (60ml) of the fresh rejuvelac just strained off, cover, shake and let stand at room temp. until the next morning.

“You can also make cabbage rejuvelac without a blender by chopping the cabbage very fine and using 2 1/2 cups (600ml) finely chopped, loosely packed cabbage listed above. The amount of distilled or purified water used should remain unchanged.

“Good quality rejuvelac tastes similar to a cross between carbonated water and the whey obtained when making yogurt. Bad quality rejuvelac has a much more putrid odor and taste and should not be consumed. Always avoid using tap water when making rejuvelac because chlorine has been added to it for the purpose of killing bacteria of any kind.

“Drink each day’s rejuvelac during the course of the day by taking 1/2 cup (120ml) 3x a day, preferably with meals.”

The Five Principles of Yoga…

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The following are the five main general principles of all traditional yoga. As a holistic system, Ayurveda states that each aspect should be done in an individualized manner and according to the season and your current individual constitution (and/or imbalance) to avoid any aggravation of the “Doshas” (bodily humors that make up one’s constitution) and promote or restore health. Ayurveda and Yoga complement each other for an overall balanced and healthy lifestyle.

These Five Principles of Yoga are the basis of attaining a healthy body and mind through the Practice of Yoga.

The Five Principles:

Principle 1: Proper Relaxation

By releasing the tension in the muscles and putting the whole body at rest, you revitalize your Nervous System and achieve inner peace, making you feel relaxed and refreshed. This relaxed feeling is carried over into all your activities and helps you conserve your energy and let go of all worries and fears. Proper relaxation leaves you refreshed like after a good night’s sleep.

Principle 2: Proper Exercise

This principle revolves around the idea that our physical body is meant to move and exercise. Proper Exercise is achieved through the Yoga Postures or Asana which systematically works on all parts of the body – stretches and tones the Muscles and Ligaments, enhances the flexibility of the spine and the joints, and improves Blood Circulation. The asanas are designed to regulate the physical and physiological functions of the body. Practicing these Yoga Poses makes your body relaxed, gives you more strength and energy, and rejuvenates the various systems of the body. The Yoga Posture goes together with Proper Breathing. Each movement and stretch should be guided by your breath, making your movement and your breath coordinated; feeling like one and the same. The execution of the Asana is beneficial to the body, and at the same time contributes to spiritual and mental growth.

Principle 3: Proper Breathing

This means breathing fully and rhythmically, making use of all the parts of your lungs to increase your oxygen intake. Proper Breathing should be deep, slow and rhythmical. To achieve this, you need to be able to regulate the length and duration of your inhalation, exhalation, and the retention of air in your lungs or the pauses between breath. Yoga Breathing Exercises or Pranayama teaches you on how you can recharge your body and control your mental state by regulating the flow of Prana – the life force. This helps you achieve a calmer and more focused mind, and increases your energy level.

Principle 4: Proper Diet

What you eat extremely affects your mind. Improper diet results to mental inefficiency and blocks spiritual awareness. Proper Diet is one that nourishes both mind and body. It should be well balanced and based on natural foods. Proper Diet in Yoga also means eating in moderation and eating only when you are hungry. We sometimes tend to eat when we are upset, using food to fill the gap or the emptiness that we feel. Bad eating habits will cause our senses to be dull that we won’t even notice how much we eat or how it tastes and may result to diet related ailments like Obesity and Diabetes. Food should sustain our body. It should keep the body light and supple, the mind calm, and it should also help in keeping a strong immune system.

Principle 5: Positive Thinking and Meditation

The way we think highly affects our way of life. Practice keeping a positive outlook in life, this will facilitate in having a peaceful mind. Positive thinking and Meditation helps you remove negative thoughts and place your mind under perfect control.

* The first 4 yoga principles mentioned above will strongly support your meditation practice (the 5th principle) by providing you with the necessary tools to attain (and maintain) a healthy body and mind, calmness and peace, as well as discipline and inner strength.

The Five Koshas (Part 5 – Anandamaya Kosha: bliss sheath)

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Anandamaya Kosha is the fifth and final of the five Koshas (sheaths) and is comprised of a Sanskrit term “Ananda” (bliss – pure joy), Maya, which means “composed of” and Kosha meaning sheath. So, Anandamaya Kosha is the sheath that is composed of bliss.

Anandamaya Kosha is the innermost of the Koshas, the first of the Koshas surrounding the Atman, the eternal center of consciousness. It is also the most subtle body and without its existence life is impossible. It interacts with the other Koshas like the sun affecting our planet. This blissfull body beyond words is generally perceived in flashes of short duration as an undescribable experience where duality ends and “I AM” expresses its unity with the Divine.

This bliss however, is not the emotional bliss that’s experienced at the level of the sheath of mind (Manomaya Kosha). Ananda is a whole different order of reality from that of the mind, for it’s the peace, joy, and love that is underneath (or beyond) the mind, independent of any reason or external stimulus that may cause a happy mental reaction. It is simply “being”; resting in the eternal bliss called ananda.

Yet, even this bliss, however wonderful it seems, must still be recognized as a covering (a sheath); like a lampshade which covers the pure light of consciousness. In the silence of deep meditation, this too needs to be let go of, in order to move beyond the dualistic mind.

When we can transcend the other four sheaths described previously (see links below), we can begin to experience this sense of pure joy which does not need any sensory input or dependance on any of our past experiences or impressions. Anandamaya Kosha is the closest to our true “Self” which is ever pure and ever-unchanging. We can abide in this bliss only as a result of “samadhi”, the last of the eight limbs of Patanjali’s yoga philosophy. Of course, to get there one has to practice the other seven limbs on a regular basis.  

To review the other four Koshas, click on the following…

  1. Annamaya Kosha, food (gross body)sheath
  2. Pranamaya Kosha, air (vital energy) sheath
  3. Manomaya Kosha, mind (mind-stuff) sheath
  4. Vijnanamaya Kosha, wisdom (intellect/intuition) sheath

*Through discrimination and inquiry, may you all abandon your identification with all five of these illusory sheaths which has been established by Avidya (ignorance)!

NAMASTE