Tag Archives: RAE INDIGO

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

Asana – Protect Your Joints with Proper Alignment

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One of the most important responsibilities of a yoga teacher is to help their students get back in touch with their bodies. As we grow older, most of us gradually “grow out” of our bodies, often decreasing our ability to understand how our bodies really function, and then we tend to miss or ignore the built-in signs and/or warnings that can alert us to any current or potential future problems with our joints and connective tissue. By re-learning (or even learning for the first time) about the basic structures and functions of your body, with the help of your yoga instructor, your practice becomes a great starting point for getting back in tune, avoiding complications or problems.

Learning how to protect and care for your joints, tendons and connective tissues (knees, elbows, hips, etc.) during yoga, – is one of the most important step to help ensure you have a lifetime of safe and rewarding asana practices.

Your feet are the foundation…

When practicing yoga, start with your foundation, your base (the feet), and then build from there. If the feet aren’t properly aligned, then it’s likely that the rest of the body, starting with the knees is also misaligned.

A good place to start is by looking at your body in Tadasana (Standing or Mountain Pose). When you stand in Tadasana, look down at your feet. Some of us stand with our toes pointed out (outtoeing), or our toes pointed in (intoeing or “pigeon toed”). In yoga, it’s important that your feet to are parallel.

Next, notice how your weight is distributed on your feet. Do you tend to put more weight on the balls of your feet or do you tend to lean back with more weight on your heels? Check a pair of shoes that you’ve worn for a few years, you’ll get a good idea where you place most of your weight on your feet.

During yoga practice, you are encouraged to distribute your weight onto the “four corners of your feet;” this includes the inner and outer heel, and the ball (both the big toe and the pinky toe side of the feet). It is good for students to practice lifting their toes, spreading them out and then lower each toe, one by one, back down to the floor or the mat.

Now take a quick look at your knees. It’s common for students to lock their knees when they come up into Tadasana or the half-lift from forward fold and quite often they don’t realize it’s happening. Locking or hyper-extending the knees are hard on them and will tend to cause pronation or supination in the feet (see illustration above). Be aware of that habit and correct it by micro-bending the knees.

The Warrior Poses

Asana - Protect Your Joints with Proper Alignment

Warrior I

The Warrior poses are an awesome way to help you learn the basics of protecting your knees throughout your yoga practice. Starting with Warrior I and II, it is necessary for you to watch the alignment of your feet, the distribution of your weight on your feet, as well as well as the alignment of your knees. You also want to make sure you stand tall in the torso, drawing the belly/core up and in for support; avoiding leaning the torso forward.

Make sure you check the position of your feet. For example, while in Warrior II, look at your feet. Your front heel and back heel should align or your front heel may line up with the arch of the back foot. As far as the set distance between your feet, find what is most comfortable but make sure that your front (bent) knee stays above or slightly behind the front ankle.  Essentially your feet should end up below your wrists.

Asana - Protect Your Joints with Proper Alignment

Warrior II

Next, press into the big toe and pinky toe sides of the front foot, as well as into the outer edge of the back foot as you simultaneously lift up through the arches of both feet. At this point it’s important to engage the inner thigh muscle (the vastus medialis) of your front leg along with the other quadriceps muscles so that you properly align the knee. Pressing down into the big toe as you lift up through the arch of the front foot helps engage these muscles.

Keep a close check on your knees to ensure that your front knee always stays above or slightly behind the front ankle. If the knee drifts or creeps forward in front of the ankle, this will generally cause strain to the area.

You can protect your knees and strengthen the vastus medialis by following three basic rules for the warrior poses.

  • 1. Make sure your knee is bent properly to a right angle, so the weight is centered in your heel. If your toes are gripping, it’s a sign that your knee is going too far beyond your heel.
  • 2. Don’t let the inner arch of your foot collapse, for this is a sign that your knee is turning inward too much. (These two actions—grounding and lifting—will keep the knee from turning inward or outward too much.)
  • 3. Make sure that the heel, kneecap, and hip joint of your bent leg are in the same plane by allowing a slight turn of the hips.

With appropriate instruction from a certified yoga teacher you will soon become aware that there are many details to learn in terms of proper alignment and form in yoga. These principles are not to make your sessions burdensome, but rather, they are there to ensure that your practice supports and strengthens your body for many years to come. So, with a “certified” yoga teacher you can rest assured that he/she fully understands anatomy, kinesiology and proper alignment, and that they are qualified to teach you and help you practice safely every time you roll out your mat!

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. 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.”