Category Archives: RAE INDIGO

Yoga Asana, Emotions & Our Internal Organs…

Are you, like many other people, under the impression that the benefits of yoga asana are limited to affecting mostly the muscles and joints? If so, you need to realize also that each and every pose has a specific effect on one or more of the internal organs. Yoga, like in traditional Chinese medicine, recognizes that emotions and physical health are intimately connected. And, most emotions have a specific attraction to particular organs.

Examples include:

*Fear can damage the kidneys and bladder.
*Anger can injure the liver and gall bladder.
*Grief and depression can harm the lungs.
*Worry and anxiety can afflict the spleen and stomach.
*Sadness negatively affects the brain.
*Joy (although positive), when in excess may wound the heart.

On the other hand, yoga recognizes that balanced feelings and equilibrium in the emotions will cause the body and its organ systems to work more efficiently.

There are asanas (poses) which affect the emotions in yoga, just as much as they affect the muscles and joints. For example, when practicing Adho Mukha Svanasana (downward facing dog), the shoulders, the spine, hamstrings, feet, and the Achilles tendons are deeply stretched, but this asana can also be used to decrease feelings of depression and anxiety. Simple postures such as cat-cow stretch with synchronized breathing can reduce fear. Suptaikapadaparivrttasana (supine twist) is an excellent posture for relieving back pain, but it is also an excellent pose for increasing our acceptance of life’s stresses plus it can eliminate feelings of being worried or overwhelmed.

One of the basic precepts in yoga is the need to approach our practice from where we are at, which means we can’t expect to jump right into an advanced asana. Some students come to yoga with chronically tight muscles, and the purpose of a sustained and regular yoga practice is to gradually and systematically relax the built up tension in the body, and at the same time release the emotions that are “bound up” within the body and that are responsible for this tension. As soon as we begin to let go of the stress “locked” within our bodies, emotions will likely arise. Ideally, we will simply observe these emotions without any judgment. Chances are, we may not even remember what prompted us to start holding these stresses within our bodies in the first place. This is why letting go of any further analysis of these feelings is of utmost importance. By just allowing the emotions to arise, they will pass naturally, like clouds in the sky.

Since each of us will probably have our own individual experience of asana practice, we can easily see how each of us may be affected differently, depending on what part of our bodies we store stress. According to yogic science, we have the ability to see the emotional body as its own kosha (sheath or layer). The Manomaya kosha (aka; the astral or the mind/emotional body) houses all our emotions. Whenever the emotions get stuck in this sheath they can cause energy to become trapped in the physical body, and oftentimes in the internal organs. While some people may manifest anxiety in the lungs (e.g., narrowing of the bronchial passages or shortness of breath) others might experience that same stress in their digestive organs (e.g., have a hard time digesting their feelings as in “I can’t stomach this” which may result in ulcers or IBS).

It is common for a feeling which was once previously unconscious (or subconscious) to the student to be triggered while practicing asana. Asanas function as a means to open energy gateways in much the same manner that reflexology or acupuncture points would. Quite often, a student will feel that their asana practice is affected by something that is currently happening in their life, when actually they are releasing emotions that were stored a long time ago. It is not necessary for us to intellectually “figure them out.” We can let the intelligence of the body do what it was meant to do to release our samskaras (impressions).

Although every student’s experience of yoga asana is different, some of the common emotions that may arise in varying poses are:

*Forward bends – These poses can unleash a host of egocentric feelings and attitudes. They may force us to face our fears as we turn our attention inward. Our tendency may be to turn around in the world, to look back at what is behind us. For some there may be a constant fear of attack from behind and this leads to tightness in the back which a forward bend works well to loosen. We have to surrender these fears if we are to relax in these asanas.
*Backward bends – These poses are useful when dealing with our attitudes of embracing all of life; of being completely open to receive “the good, bad and the ugly,” rising up to meet life’s various challenges. When practicing backward bends, we may have to deal with the possible emotions of feeling like a doormat to others (literally bending over backward to please them), we may be confronted with letting go of co-dependent patterns and improving our own self-esteem without unnecessarily relying on others to provide us with a positive self image. Backbends commonly bring up fears associated to these emotional patterns. On another level, one who has repeatedly had their heart broken or is very shy may typically hunch their shoulders, sometimes even covering their heart, particularly those who may have been teased in school or at an early age. Backward bends can be very confronting, but they can also help to change and remold the personality along with the conditionings of the mind.
*Balancing asanas – These poses are extremely powerful indicators of a student’s emotional state. Someone who feels un-easy emotionally, or whose mind is preoccupied with too many emotions, will find balancing poses very difficult. As they find a sense of balance in these poses, those emotions that are causing the mind to become agitated may temporarily increase before subsiding to a more peaceful place. With proper instruction and practice balancing poses will help to build a calm, resilient, steady mind.
*Twisting asanas – As you may have guessed, these poses have to do with untangling the “knots” of life. All twisting asanas initiate feelings of dealing with obstacles we face, and can enable us to develop the necessary strength to face whatever comes our way. Twists, along with backbends give us more confidence through regular, sustained practice, and help develop courage for those with overly introverted personalities.
*Inverted asanas – When we practice these poses, we are literally turning our world on its head; changing our perspective totally by turning our behavioral patterns upside down. Inversions help us to see ourselves and our world from a different point of view. It’s easy to imagine all the emotions that can arise from turning your whole perspective around. Inversions help to purify the mind when our worldview feels shaken, bringing greater peace and calmness.

In addition to the asanas outlined above, here are some specific poses that can be helpful in the release and removal of negative feelings and/or emotions…

*To increase your energy and give the courage to face life’s challenges – Surya namaskar (sun salutation), Bhujangasan (cobra), Dhanurasan (bow), and Veerasan (warrior).
*For calming the mind, releasing anger and surrendering the ego – Vajrasan yogamudra (childs pose), Paschimottanasan (forward bend), Karnapeedanasan (folding leg plough), Viparit karni (inverted pose).
*To release pent up emotions (when you feel like screaming) – Simhasan (roaring lions pose)
*To bring calmness, acceptance and relief from anxiety – Restorative poses such as Uttanpadasan (legs up the wall), Tadagasan (pond pose), Supta vajrasan (sleeping thunderbolt) Sputa baddha konasan (sleeping bound angle pose) and Koormasan (tortoise).

In conclusion, not all students of yoga will have emotions coming up and for many practitioners, they experience primarily positive emotions when practicing asanas, and this is both natural and normal. It doesn’t signify that one isn’t progressing or dealing with the self. We all have different ways of managing the mind, so we should continually remind ourselves that yoga is the practice of balancing the body, mind, emotions and spirit to bring unity, harmony, contentment and finally, bliss.

standing forward fold (Uttanasana)

Jala Neti – De-mystified…(Video)

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Millions of people today suffer from sinus infections or nasal congestion of some sort. The overuse of antibiotic and prescription drugs has led to many of them becoming increasingly resistant to the drugs, but there is help available through these unique methods of sinus irrigation.

These simple, natural (and inexpensive) techniques of the saline sinus flush originate from within the system of Yoga. Descriptive references of two sinus cleansing kriyas; Sutra Neti (an advanced nasal string cleansing technique) and Jala Neti are found in the Gherenda Samhita, a classic Yoga text dating from the late 1600s or early 1700s. Before this period of time yoga was an oral tradition, so it’s unknown just how old these techniques really are. Sutra Neti will not be dealt with in this article, instead alternative methods of Jala Neti will be discussed.

Modern Jala Neti is most commonly performed by using a neti pot; although syringes, bulbs or even “hydro-pulse” devices are sometimes used and may be effective.

Jala Neti, flushing the sinuses with liquid, is easy to do at home and elsewhere. Traditionally performed with only a cupped hand of salt water and a sniffing action, the technique has evolved for comfort and efficiency.

How to properly do Jala Neti:

The ancient and traditional method of Jala Neti requires no cup, no pot, no catheter or any other fancy equipment. This can be done almost anywhere at almost any time without the need to be bringing anything with you. Your hand and some salt water is all that is required. It’s simple to do, and with this method the mechanical force generated by the gentle sucking action will likely lead to a more thorough cleansing of the nasal mucosa than the passive stream of water dispensed by a neti pot.

Directions for the traditional method: Simply mix up some saline solution by dissolving ½ teaspoon of sea salt or kosher salt into 250 ml of tap water (about one cup) which has been warmed to body temperature or slightly warmer, then pour the solution into your cupped hand until it’s full. Over a sink or basin, lower your nose into the water in your hand and suck it up and in, trying to pull as much of the liquid in as possible, letting it drain back out of your nostrils or out your mouth. If you swallow a bit of the salt water it’s okay, but not a great idea.

If you find it’s hard to do this with your hand then you can use a cup or bowl with good results. Place the salted water in a cup or bowl that’s big enough to get your nose into. Experiment to find the most comfortable size for you and then, as before, position yourself over a sink or basin, and adjust the bowl and the angle of your head until you manage to get your both your nostrils under water. You can plug one nostril with your fingers, and inhale with the other or do both simultaneously. The basic idea is to “snort” as much of the salt water solution up your nose as you can. You’ll know you’re doing it right when you taste the salt water at the back of your mouth. Then let go of your nostril and allow the water, mucous, dust and other debris drain out into the sink. If you’re doing one nostril at a time, change sides and repeat.

If “snorting” the salt water up your nose seems a bit difficult for you, you can try the gentler neti pot technique.

If you choose to use a Neti Pot…

Neti pots usually come with an insert that explains how to use them. But anyway here’s the basic idea…Mix the saline solution (as described above) and put it into a commercial neti pot (preferably one with smooth nose tips for sealing the nostril). Then place the spout of the neti pot snuggly into one nostril. Lean over the sink, tilting your head to the other side (at about a 45-degree angle) and bend slightly forward. Tilting the neti pot up, gently pour the saline solution into that nostril. The saline solution should drain from the higher nasal passage to the lower one, coming back out that lower nostril, or sometimes out of the mouth. If it runs into your mouth or throat, just spit it out.

Once you’ve filled the Neti pot, tilt your head over the sink at about a 45-degree angle. Place the spout into your top nostril, and gently pour the saline solution into that nostril.

Next, softly blow your nose (or follow the “drying” instructions in the video that follows) to get rid of any remaining liquid, then refill the Neti pot and repeat the process on the other side. It’s important to rinse the irrigation device after each use and leave open to air dry.

Video demonstration of Neti Pot use…

How and Why Jala Neti Works:

Many people either don’t understand, or have a hard time believing how something as simple and inexpensive as Jala Neti can be effective. Scientistific research studies have shown conclusive results that support the use of Jala Neti as an effective cleansing and healing measure. This is what they’ve found…

*Jala Neti mechanically flushes out mucous containing bacteria, viruses, dust, and allergens.
*Jala Neti thins any remaining mucus so that sinuses and their ostia (tiny openings) don’t clog, which leads to pressure (often painful) and infection.
*Jala Neti reduces the swelling of the nasal mucosa for relief of congestion and “stuffiness”.
*Jala Neti flushes out histamine, leukotrienes, and other naturally occurring chemical substances that provoke inflammation and cause discomfort.
*Regular practice of Jala Neti increases the frequency that cilia (tiny hair-like structures) “beat” (in rhythmic waves) to remove mucus, crusty deposits of snot, and other debris.

More and more medical guidelines used in both the United States and Canada are now recommending nasal and sinus saline irrigation for a variety of conditions. It’s an effective and well-tolerated form of treatment for sinus congestion and nasal drip due to the common cold, allergies, and sinusitis. When using this natural method of healing, most people have found they need less medication (or none) to control their symptoms. Many are able to abandon pills and steroid sprays completely.

Above and beyond alleviating the symptoms of sinus congestion and stuffiness, Jala Neti is a great daily kriya that also functions as a preventative, working to halt their occurrence. It’s one of Yoga’s many great contributions to holistic healing and overall health maintenance.

The Basic Mechanisms of Yogic Breathing

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There are two main ways in which most people breathe: Chest (or thoracic) breathing and abdominal (or diaphragmatic) breathing. Thoracic breathing is very common in modern people. As a matter of fact, studies have shown that more than 50% of adults are predominantly chest breathers and more than 90% of sick people are upper chest breathers.

Chest (thoracic) breathing negatively affects health in three fundamental ways that promote chronic illness…

1. Reduces blood oxygenation.
2. Indicates hyperventilation and low oxygen delivery at the cellular level.
3. Causes lymphatic stagnation.

Chest breathers virtually always have deep breathing (large breaths) at rest or sleep and suffer from hyperventilation (breathing more than normal). Contrary to popular belief, when we breathe more air, we get less oxygen in body cells. In fact, the slower your automatic breathing pattern at rest (as low as 3 breaths/min), the larger the amount of oxygen delivered to cells.

We need to be reminded that healthy, normal breathing is abdominal (diaphragmatic).

The diaphragm is the main muscle of inspiration (inhalation) in the respiration (breathing) mechanism. During inspiration, the diaphragm contracts and descends, along with other muscles, thus expanding the thorax, allowing the lungs to fill with air. Expiration (exhalation) requires the reverse of this process. In Pranayama (yogic breathing) the accessory muscles of expiration also contract to help force air out of the lungs more efficiently.

These accessory muscles come into use for whenever extra effort is required, but ordinarily they are only used in emergency breathing or any situation that is perceived as physically stressful or demanding by the individual, including heavy exercise. In this way, deliberate diaphragmatic breathing, focusing on long deep inhalation and exhalation, pranayama becomes a means of assuring all the accessory muscles of breathing are well exercised so that one has a “well oiled” breathing apparatus for an increasingly productive pranayama practice.

It is not be surprising for these muscles to be hypertonic (a pathology indicating extreme muscular tension) in new students of pranayama, especially if they have lead a relatively sedentary lifestyle. A good yoga instructor will work with these individuals to increase their range of movements in these restricted areas. This can even be achieved by direct work on the muscles, such as cross-fiber soft tissue massage which will not only decrease the tension in the accessory muscles, allowing more freedom and less restriction of the diaphragm, but can also work to improve postural alignment during asana practice. Additionally this can have a considerable effect on the student’s general sense of well-being, particularly on a psychological level.

Soft abdominal breathing requires minimal diaphragmatic movement. Deliberate soft abdominal breathing as in the “Relaxation Pose” (Shavasana – aka: Corpse Pose) has a “grounding” effect and can be very relaxing for the mind and the body. Soft abdominal breathing is gentle and can only occur when the diaphragm is supple and the mind and body are relaxed so it’s a great way to end your yoga session. In order to experience this, lie still in the Shavasana and continue to relax the entire body. Whenever mind tends to wander, bring it back to the body and scan the body for any tension. Continue deepening the relaxation of all the muscles in the body. Now bring passive and gentle focus on your breath. Breath should be getting softer, smoother and more subtle at this point. Let it continue to become even more subtle. It is good to watch for the pause between exhalation and your next inhalation to become longer and longer. The diaphragm has to do very little work at this point which deepens the relaxation further. This whole process takes time and for a person with average relaxation skills, it may take 10 to 15 minutes in Shavasana to be able to reach the state when soft abdominal breathing is occurring naturally. It is good to let the diaphragm have the opportunity to “rest” since it has been working hard. Soft abdominal breathing has tremendous benefits for both the mind and the body.

In closing: There are many different approaches to pranayama and some schools of yoga immediately introduce quite forceful and/or complex pranayama techniques, like the “breath of fire.” Other schools incorporate pranayama techniques into asana practice from the very beginning. But according to Iyengar Yoga, pranayama is taught very slowly and carefully, and at first, as a separate practice from asana.

Certified yoga teachers will be able to implement various modifications and adaptations to better serve the specific needs of each individual, tailoring both their pranayama and their asana practice.

Of related interest: An Anatomical Analysis of Yogic Breathing

An Anatomical Analysis of Yogic Breathing

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Most yoga students wonder how a true yogi breathes. Traditional yogic literature claims yogic breathing is the secret to both longevity and a clear mind. The author of Hatha Yoga Pradipika (Swami Svatmarama) states that “When the breath wanders the mind also is unsteady. But when the breath is calmed the mind too will be still, and the yogi achieves long life. Therefore, one should learn to control the breath.” But long life is not the only reason a yogi or student of yoga practices pranayama (yogic breathing), albeit the physical benefits are great. Breathing is not only an important part of our entire mental, physical and emotional wellbeing; it is also recognized as a way to accelerate spiritual progress. By learning more about breathing by looking at it from an anatomical perspective, we can understand more fully how and why a yogi can achieve long life and at the same time balance all of these aspects of the self.

We can begin this analysis or anatomical study by examining the main organs involved in breathing. Starting with the lungs; the lungs’ principal responsibility is transporting oxygen from the atmosphere into our bloodstream and then to release carbon dioxide back into the atmosphere, again through our bloodstream. In a normal breath, the average person can introduce approximately six liters of air in their lungs. It is interesting to note that those born and raised at sea level develop slightly less lung capacity than those born in higher altitudes where the air is thin. Air enters our lungs through passages called the bronchi and branchioles, and it is there that the exchange of gases begins. These exchanges in the lungs take place across the membranes of small balloon-like structures called alveoli (a collection of millions of specialized cells, which form tiny air sacs). The alveoli are connected to arteries that then bring oxygen into the bloodstream.

The secondary, but an equally important organ necessary for this gas exchange to occur in the lungs is the thoracic diaphragm. This dome-shaped sheet of muscle extends from just below the bottom of the rib cage and separates the thoracic cavity from the abdominal cavity. Its primary function is to help pull air into and out of the lungs by its musculature movement; it is also involved in other functions such as excretion of mucous and vomiting. When breathing, as it lifts, air is pushed out of the lungs and as it lowers, the lungs are able to take air in. The lungs do not perform this function on their own. With proper use of the diaphragm, much greater quantities of air can be circulated through the lungs for optimal oxygenation of the blood.

During a normal day, most of us breathe in a relatively shallow manner. We may only consume enough oxygen for our bodies to continue to function. But when we engage in pranayama we are able to increase our lung capacity. By increasing the lung capacity we are making the system more efficient.

Lung capacity can be measured as “tidal volume” or “vital capacity.” Tidal volume is the amount of air that is inhaled or exhaled with each breath under resting conditions; for most adults, this is about ½ liter. But we actually have the capacity for much more; with practice (and proper instruction), we can learn to inhale as much as ten times that amount in a single breath. When we exhale, not all of the air is completely released or the lungs would collapse. For this reason our bodies’ inherent intelligence keeps some air in the lungs at all times. Vital capacity is the term used to describe the maximum amount of air that can be forcibly expelled from the lungs after breathing in as deeply as possible. This capacity is usually measured during heavy exercise, when the lungs are working at their peak levels. Tidal capacity minus vital capacity is basically the amount of air left over in the lungs after we have exhaled completely.

Many types of pranayama aim at not only exponentially increasing the tidal volume (inhalation), but also the vital capacity (exhalation). We can exhale much more than we normally do in a relaxed breath also. As we learn to exhale more, the subsequent inhale is automatically much larger, because the autonomic nervous system works on “auto-pilot” maintaining homeostasis (the tendency of the body to maintain internal stability). Thus, breathing may be completely automatic in this way; but with pranayama we can make it more conscious in order to greatly increase the efficiency of our lungs.

The pathway air follows is also important. When we take in air, it must first journey through the nostrils and the nose must be clear to allow the maximum amount of air to enter the respiratory freeway. Yogic practices such as jala neti flush the nasal passages with clean, salted water, helping to rid the nasal passages of dust and congestion. So the importance of making sure this initial pathway is as clear as possible is obvious. Nasal/sinus irrigation is not the only way to cleanse the nostrils, but it is much less invasive then other methods and much better for us than prescription or over the counter drugs which claim to be accomplishing the same thing.

In summary: It is always important to make sure that the air we are taking in is as pure as possible and practical. By spending as much time as you can outdoors in richly oxygenated environments the natural process of plant photosynthesis makes the air oxygen-rich. In earlier times, doctors often instructed their patients to spend time more time outdoors, which essentially just gave them a cleaner, fresher air supply, oftentimes resulting in a seemingly miraculous improvement in their health.

Breathing normally is a simple, automatic act, but when we better understand the body and take steps to highly refine this natural process, we can improve our health, our sense of wellbeing and give a boost to our ultimate spiritual journey. Prana is stored in every breath we take in, and when we add more of this invaluable life-force to our bodies through pranayama, we learn to breathe in a manner which attunes us to the dynamic energies continually unfolding as our hidden potential.

Of related interest, click on: Basic Mechanisms of Yogic Breathing

Yoga – as a Solution for Sleep Disorders

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According to the National Sleep Foundation 65% of all Americans suffer from a lack of sleep or have trouble getting sufficient sleep on a daily basis. Additionally, more than 40% of adults experience daytime sleepiness that is severe enough to interfere with their daily activities at least a few days each month, and more than 20 percent report problematic sleepiness a few days a week or more.

Sleep is a basic and vital biological function. It is essential for a person to maintain their physical and emotional well being. Scientific studies have shown that with a lack of sleep, a person’s ability to perform even the simplest tasks declines dramatically.

It is common for the sleep-deprived individual to experience impaired performance, irritability, lack of concentration, and daytime drowsiness. They are less alert, attentive, and find it difficult to concentrate effectively. Also, since sleep has been linked to restorative processes in the immune system, sleep deprivation in a normal adult causes a biological response similar to the body fighting off an infection.

When sleep deprivation becomes regular or persistent it can cause significant mood swings, erratic behavior, hallucinations, and in the most extreme (although rare) cases, death. Research in this area is continuing as scientists examine the negative effects of sleep deprivation on the immune system.

The amount of sleep a person generally needs depends on a variety of factors, including age. For example:

*Infants require about 16 hours a day.
*Teenagers need about 9 hours on average.
*Most adults need 7 to 8 hours a night for the best amount of sleep, although some people may need as few as 5 hours or up to as many as 10 hours of sleep each day.
*Women in the first 3 months of pregnancy typically need several more hours of sleep than usual.

The most common treatment plans for sleep disorders include drugs, with a variety of prescription and non-prescription sleeping aids available. Going to a sleep clinic and/or engaging in behavioral therapy has also been proven to help. But there are other, more natural options and yoga practice includes a number of them, such as…

*Remembering or reconnecting with the natural, outside world. “Smriti” is the practice of mindfulness of inner processes (witnessing) and is especially helpful when done outside during the day. Not just outside surrounded by concrete and steel, but somewhere where “green” predominates; where you’ll find lawn, trees, flowers, bushes, shrubs etc. Mindfully stand in that space and breathe it in. Study after study has shown that immersion in nature soothes us. Additionally, just getting outside, and noticing the earth, helps to remind us that our ego/self is a tiny part of this great big universe. Reconnect with this feeling at bedtime.
*Power yoga, hot yoga, Kundalini yoga, even a strong, dynamic Hatha yoga class will burn the stress hormones adrenaline and cortisol. The general consensus is that these hormones actually remain in our system long after a stressful experience has passed, or they may even be released every time our minds re-live past stresses. But everyone agrees that exercise (especially yoga) and meditation helps relieve them.
*Noticing your restless mind. Yogic philosophy (Patanjali’s Yoga Sutras) encourages us to use our mind as a tool, rather than consider it our master. We start by viewing our thoughts, no matter what they are, as just thoughts passing by; similar to clouds in the sky. Sometimes seeing our thoughts in this manner, no matter how urgent our incessantly active mind wants us to believe they are, helps us find distance between our inherent, peace-full, joy-full selves, and our constantly chattering mind. Try using the simple mantra: “I Notice my thoughts” while inhaling, and “I’m Letting them go” during exhalation.
*Melting into your own asana. Try taking a 15-minute Viparita Karani (Legs-up-the-Wall Pose) within an hour before going to bed. You can cover yourself with a blanket, put something comfortable over your eyes, and simply let allow yourself to be. Get out of the way of your breath and simply watch it; after a short time your breathing will naturally become deeper, slower and calmer.
*Pranayama can help; Bhramari (Bee Breath) is a very effective Pranayama for use as a sleep aid. Performing this breathing exercise helps to induce a calming effect on the mind almost immediately. But there are other Pranayams that work well, too; Nadi Shodhana helps to balance our prana, bringing it evenly into both nadis (energy channels) spiraling on either side of our Sushumna channel (spine), and bringing our system into a state of equilibrium. Try it for 10 minutes, seated comfortably before retiring for the night.

The above tips are known to significantly improve sleep efficiency, speed up sleep onset, increase total sleep time, and prolong wake time after sleep onset.

Happy sleeping and…

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. 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. 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. 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. 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. 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. 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. 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. 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. 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. 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.

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Ayurveda & the Three Doshas

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