Krishna Consciousness Center

Tara Shugrue

Yoga: Theory Culture and Practice

21 October 2012

Midterm – Krishna Consciousness Center

For my Midterm paper I chose to focus on the Krishna Consciousness Center in Boston. I first experienced Hare Krishnas my freshman year of college, I attended the Boston Freedom rally in the Boston Common park; they were singing and chanting and dancing, I was mesmerized by them. I was always so astonished with the lightness they all seemed to possess, so full of light and love for everyone around them. They placed small bags full of information on Krishna to anyone that would accept them, each had a small treat as well. Every fall since I see them again in the Boston Common, and every time I vowed that I would go to the center, I wanted to learn more about them, but I never ended up going.

I was expecting some sort of temple structure that somehow was native to the surrounding area of Boston, as I walked down Commonwealth avenue I kept looking farther out for some obvious structure; but I could not find what I was looking for. I followed the numbers on the brownstones until I found the matching address, a modest sign, the same used by churches proclaimed it to be the center, I was surprised at how well hidden it was. I walked through the open front door to three white women dressed in long skirts and had scarves around their shoulders, they greeted me with “hare krishna” and welcomed me inside, I nervously put my shoes on a shelf provided inside the door before stepping inside the temple. I was called over by an older white man sitting behind a desk, I explained why I had come and sat down across from him and spent the next two hours talking to him, temple residents and people leaving and entering the temple for worship about Krishna. I did not realize until later that I had forgotten to ask his name.

He thought the best place to begin was the historic element of Krishna and the cultivation and movement of the International Society for Krishna Consciousness, or ISKCON. Krishna is believed to have been born over five thousand years ago to save the citizens of Vrindavan from a tyrant king named Kansa. It was at that time that the Vedic scriptures were recorded, believed to literally be god's words, some of these were translated and are used to shape the life that the Hare Krishnas lead. The movement was revived in the sixteenth century by Chaitanya Mahaprabhu, who said that through the collective chanting of the lord's name, a person could create a personal relationship with him.

Hare Krishnas come from the Bengalio Gaudiya-Vaisnaya tradition of Hinduism, and worship the god Vishnu in his earthly form, which is Krishna. The root word Krish in Sanskrit means attract or tractor, Krishna means the person who attracts, because he is so beautiful and all-loving. They chant the Hare Krishna mantra: “Hare Krishna Hare Krishna, Krishna Krishna Hare Hare, Hare Rama Hare Rama, Rama Rama Hare Har” over and over with the goal of reaching Krishna consciousness.

ISKCON was founded in 1965 by A.C. Bhaktivedata Swami Srila Prabhupada when he moved to the lower east side of manhattan from India with the purpose to spread krishna consciousness to the west. The movement gained a great deal of popularity with hippies, as the two temples in America at the time were in New York City and on Haight and Ashbury in San Francisco. Prabhupada was the one to translate the significant Vedic scriptures.

In the late sixties George Harrison become intrigued with the Hare Krishna movement, in 1969 the Beatles wrote the song “Hare Krishna Mantra” which was performed by Harrison and the devotees of the Radha-Krishna temple in london. He and John lennon later met Prabhupada, and became close with him, George even wrote an introduction for Prabhupada's book Krsna. All of the albums george created in his solo career were hugely influenced by Hare Krishna philosophy; his single “my sweet lord” was a chart-topping hit, which has the Hare Krishna mantra in its chorus. When he passed away he donated twenty million euro to ISKCON.

The ISKCON Boston center that I visited is a significant location in that Prabhupada performed his first Brahamanical initiations in America in Boston. He also established the original printing press for the literature to spread the word of Krishna in Boston. He also personally installed one of the deity forms for worship in that temple. The center has been around since the mid 1970's, the man that I spent the most time with during my first visit lived in the temple in the mid eighties when he first came to Boston from Maine; he now lives within close proximity of the temple.

I met two current temple residents that night, the first was a young woman named Rachel who is getting her master's degree at MIT currently, she moved into the temple about a year ago. I was surprised to find how many science and computer-oriented people frequent the temple. I was told about half of the congregation, which is about two to three hundred, is indian. Most of these Indian people are are first generation, having come to work in america in mostly IT positions, as many of the patrons that passed through the temple doors would identify themselves with their work. The other half of the congregation, I was told were the “radical, extreme, and not regular kind of people”. There was a good amount of young people, sort of “free thinkers” but there was also a lot of older and elderly people. The other resident I met was named Bhakta Vic, which they called Vic for short. He had been living in the temple since the late eighties and has continued until now. He is in his late seventies and his posture is extremely compromised yet he still participates to the best of his abilities, and is a deeply philosophical man, he stopped what he was doing to talk to me for a great while about what why he decided to become a Krishna so many years ago.

Hare Krishnas are known for focusing on the philosophy of yoga and practice Bhakti yoga. My teacher at the temple told me that yoga means “to link” and that Bhakti is “activity of the soul” and is about love, which we all search for. Bhakti yoga is believed to be one of the best ways to connect to the lord, as it is devotional yoga.

Hare Krishnas are also extremely devoted, when I asked my unnamed man at the temple what the guidelines were to becoming a resident were. He explained to me that there was a governing board that decided whether or not a person could move in or would need to leave the temple, which he said was never really an issue. The board made all the major decisions for all of the temples. They are devout, but like all Krishnas they are open-minded. Some women had some issues with the way the womans role was depicted in a translation of a text and that it was incorrect, the board reviewed the passage and came to agree with the women, and corrected what needed to be fixed. There are both men and women on the board, there is and always has been great equality between the genders I was told.

He said that the person should be completley sure that they wanted to make that decision. He told me the four things restrictions that they observed: they are vegetarians, they do not gamble, they do not drink or do drugs, and they cannot have sex outside of marriage and it only occurs for procreation. He said that many of the young people that believe they want to commit to this lifestyle are perturbed by those rules, and that many people struggle with them.

The krishnas have a sort of stigma to them that they are all “hippies” as my friend put it, and immediately said, not that there is anything wrong with anyone who is, but that is not who we are, we do not do those things. The hippie community and the Hare Krishna movement started out around the same time in america, and have some of the same motives and ideals. Both are for love for everyone equally, but the Krishnas are not supportive of using substances to expand one's mind. Another point was brought up in conversation, Krishnas do not believe in a Hell, especially as a form of punishment for not following their rules for living or having a different religion, they are not judgemental as other religions can be. They accept the other religions as well, they do not pass judgement on them, as well as on any person, they love everything and everyone because that is what their lord does and that is what he taught from his writings.

But for those that make the commitment fully seem to benefit expenetially from that chosen path. Every devout Hare Krishna I encountered has been nothing but genuine, sincere, and radiating love. I was told that love is the ultimate goal, to love others as the lord loves everyone; one of the few similarities they share with Christianity. Their eyes are always so wide and attentive, free from the fog cast by substances and things that weigh a person down. They always appear so light, which makes it easier for them to dance and move and sing during worship.

I admire their commitment greatly, and the ability they develop to be ever-loving towards not only themselves as well as everyone else. Some support themselves by selling the books about Krishna, and strive to bring others to the awareness of their faith. They completely reject society's lifestyle staples to live a clean and clear life, and develop a loving relationship with their god.

I wasn't sure what the expect when I went to feast, I chose to go to the Wednesday one, which is an abbreviated version of the 3 hour feast held on Sundays. I loved the singing and dancing and chanting, as I had the very first time that I saw the Hare Krishnas those few years ago. The lecture on Bhagavad Gita was a bit hard to understand to be honest. The man giving the lecture had a heavy accent so it was hard deciphering what he had to say. I tried very hard to pay attention but by that time of the day I have lost most of my attention span. The lecture lasted about half an hour, and it seemed much longer to me. I had to leave early and could not participate in the feast, but from the research I have done on what is typically served at a feast it did not appear that I was missing out on much.

I think that I kind of expected a sort of epiphany moment after attending the feast, but unfortunately that moment did not come. I greatly respect and am interested in continuing to learn about Krishna and to read Bhagavad Gita's writings; but I know that I am not going to convert to Hare Krishna. My experience was still wonderful even though I did not get the expected results that I had for myself.  

Ramakrishna Center

Kimberly Cunningham

CSOCS 3542.03

Laura Douglass

October 22, 2012

The Ramakrishna Center

Vedanta Society of Massachusetts

On October 14, 2012, I woke up at 9:00 to dark, grey skies casting down raindrops. I wasn’t so much concerned with the weather more over as I was about the new and foreign experience I was about to face. At 9:45 I would be meeting up with two other friends on Chauncy Street to catch a cab to take us to the Ramakrishna Center. I had mixed feelings of anticipation, excitement, but mostly wonder. 

The center is located in Boston, MA at 58 Deerfield St. It’s actually very close in proximity to both Fenway Park and the Art Institute of Boston. The Ramakrishna Center is a Vedanta Society and is a branch of the Ramakrishna Order. Vedanta roots were established in New England by Swami Vivekananda back in 1893 in Boston. He taught the Vedanta philosophy to those who lived in Boston before he became Swami Vivekanada renowned religious leader later that same year. (Ramakrishna Vendanta Society 2000.) Swami Vivekanada was born on 1863 and shortly passed at 1903. Swami Vivekanada was immersed in both the agnostic views of the western world and science, yet at the same time still had desire to discover the mysteries of God, and those who practiced their religious beliefs. Sri Ramakrishna became Swami Vivekanada’s master and guidance in learning about God, and God vision. He helped with Swami Vivekanada’s doubts and made him into a prophet who was able to preach to all willing to listen and learn. After Sri Ramakrishna’s death, Vivekananda became a “wandering monk” aiding to all who needed help. (Vivekananda Vedanta Network 2000) He accepted a chance to speak about Hinduism in Chicago, America at the Parliament of Religions in 1893, but before this, established the Vedanta philosophy in New England. After he become a religious celebrity in America through his teachings, he still continued to travel to New England and to Boston giving classes on Vedanta, and later gained two other followers of Sri Ramakrishna, Swamis Saradananda and Abhedananda. (Ramakrishna Vendanta Society 2000)

In 1910, Seven years after Swami Vivekanada’s death, Swami Paramananda created the first permanent Vedanta center in Boston until it was moved to another location by Swami Akhilananda in 1941, which is now the current location. Swami Sarvagatananda for fourty years was head of the Vedanta Society in Boston, up until 2002 when he decided to retire. Swami Tyagananda leads the Vedanta Society currently (Ramakrishna Vendanta Society 2000). Now, Vedanta philosophy in itself is the representation of the ancient scriptures called Veda, in India. These scriptures teach that all are able and qualified to reach the highest illumination, to meet the goal of reaching one’s ultimate identities with individual soul meets supreme soul. It is the Vedanta goal to know all of oneself. “Veda” translates to knowledge” and “anta” to end. Which means that Vedanta is the “end of knowledge” (Vendanta Center of Greater Washington D.C. 2000). Vedanta is the means to know the absolute truth, giving reason to nothing more, because there IS nothing more to know.

Through Vedanta, one learns the nature of God, the universe, and the self, and the relationship between self and God. Vedanta believes that all should follow their own path to God and to reaching the highest state of being. The philosophy states that everyone is seeking the same substance, just in different ways and aspects. Sri Ramakrishna sums up Vedanta by saying, “The substance is One under different names, and every­one is seeking the same substance; only climate, temperament, and name create differences. Let each one follow his own path. If he sincerely and ardently wishes to know God, peace be unto him. He will surely realize Him” (Vendanta Center of Greater Washington D.C. 2000). Sri Ramakrishna shows how the Vedanta beliefs create a sense of respecting all religions and God(s), meaning that not just the Vedanta Philosophy is correct, but all forms are, in the idea that all are searching for the highest of truths, through different paths. Vedanta speaks on behalf of wanting to creating harmony in all religions. Vedanta speaks to make known that all is but one united family and that the differences that see between one another are superficial. Sri Sarada Devi, Sri Ramakrishna’s mother-figure and spiritual companion shows this throughout her life, creating a lesson for all others to observe and learn. Sri Sarada Devi and Motherhood was the theme of the insight that the guest speaker, Father Clooney had revolved his teachings around, the Sunday I had attended the center. Which leads me into being able to further talk about the insightful guest speaker that I had the chance to encounter on the Sunday I attended.

Father Francis X. Clooney is a professor at the Harvard Divinity School. He is a professor of comparative theology. He is also a Roman Catholic Priest who believes in Christianity. However, before I enter into the values of his lessons that I had received on that Sunday, and how I interpreted it, I want to discuss the environment and practices that I noticed and partook in while attending the Khrisna Center!

My friends and I had arrived at the center, forty-five minutes early, wanting to be right on time, but ended up being far too early with too much time to spare. When it came close to the center opening up at 11:00 a.m. , we decided to just wait outside the door, so we didn’t feel as awkward loitering around. Thankfully, a kind, elderly couple began walking up the stairs and told us it was okay to come in. The woman of the couple began to make us feel at home, and welcomed us in to her weekly Sunday place of practice. She showed us where to hang our coats and remove our shoes. She began to speak about each purpose of the rooms, how their was a bookstore before we entered the temple, where we could further browse if we find ourselves liking and wanting to expand our knowledge and spirituality in Hindu. She spoke of how after the session in the temple, there was complimentary food and coffee, looked upon as an offering for us to take and consume. When we entered the temple, it was quiet but not uncomfortable. She motioned for us to follow her so we could sit down with her. At that moment, I was so thankful and blessed to have someone so kind and generous reach out to us, otherwise maybe I would have received the whole day entirely different, possibly not as comfortable and well-aware of what was going truly going on. I looked to her as a guide, a mother-figure in a way, looking after naive children who were eager to learn about something new. She spoke in a soft voice regarding the routine of Satsang. It included a song, followed by prayer by Swami Tyagananda and a moment of silence for all to meditate. On special days like the Sunday I had attended, they’re is  a guest speaker, and then after the teachings are refreshments (the offering) and informal discussions (brochure). I watched as people of different ethnicities and age walked into the room. Some of them, gave respect to the Om Symbol presented in the front of the room, elaborately decorates with large sunflowers and ribbons, and then bowed to four pictures hanging on the wall with lit candles by each, two pictures on each side of the wall. On the surrounding walls, the motherly woman explained how they’re were scripts from certain religions. Now after doing research further about Vedanta, I see how this again recognizes and appreciates all beliefs and religions. I watched quietly as others came in and sat waiting for the teaching to start. I thought about one of the questions on the guideline, asking “Who does this serve?” It seemed clear to me that really this center serves anyone, wanting or willing to commit themselves to finding that highest form of self and truth. I looked around me and saw the diversity of people, feeling a sense of calm understanding that this was not just for practiced and experienced Hindus, it was for anyone, of any culture, any religious background, merely wanting guidance in spirituality, or simply to just hear and listen to a message in life and in meditation. 

It was interesting to me to see Yoga put in a different aspect other than just use for body. I really found myself enjoying it more, targeting the mind and soul through song, silence(meditation), and prayer, rather than being active, even if in a way all of us who attended that Sunday Service, were still being active, in the sense of listening, in the sense of singing, and praising, either the same or different God(s) we have chosen to believe in, there was still this idea of unity and freedom of being established in that temple. The center really serves those who desire to be served and serve others, whether it is for the purpose of expanding one’s strength in spiritual guidance, in meditation and in prayer, or simply it could be for those newcomers like me, who find interest in this kind of philosophy, and want to see and relate these teachings to their own lives, the center has a vast amount of purpose for all those who attend, it can serve not just one, but many aspects of everyone’s lives.

As people started to settle down, and the temple became fairly full, the pianist began to play and started to sing a song, prodding everyone to join in as well. We were given two sheets of paper, one with the introductory song on it, named “Remain in Our hearts.”Once the song ended, Swami Tyagananda and Father Clooney entered the room. Swami Tyagandana recited two prayers that were in a white notebook, translated for us to recite with him, and then he briefly gave an introduction and history of Father Clooney before he left the podium for Father Clooney to speak. This is when the second piece of paper that we were given, came into play. On it, were three different hymns revolving around motherhood and the essential idea of mother. This was the main trait they all had in common, yet they were hymns from both Hinduism and Christianity 

The first hymn called “For the Divine Mother” from the Gospel of Ramakrishna, c. 46; adapted, reflects God as the mother of all. This God is the mother of all created, she is the caretaker of the world yet also the destroyer, that with her all truth exists. The hymns proclaims that God takes the form of us which gives readers the idea that the Divine Mother is Human, or contains human-like qualities, that is able to relate to us and that she is not just the a “divine mother” of spiritual being, but a mother that all can go to when seeking and in need of guidance. However somehow the mother still remains absolute and in formless truth at the same time. The first hymn is precise and to the point of who the “Divine Mother” truly is. We learn that she is both form and formless, that she is both our creator, sustainer, and destroyer, and that she lives in past, present and future. We learn that the Divine Mother is everything created, and that all are her creations but those who love and worship her, will see her presence. Whatever perspective one may see her as, she is still constant, never changing from the principles of a being full of love, wisdom, selflessness, and compassion. 

The second hymn, “For Sarada Devi” from Swami Abhedananda;adapted, describes Sri Ramakrishna’s relationship with his mother and companion, Sarada Devi. She is described here  by Father Clooney as a woman of complete sacrifice and purity. She puts away her own tasks and needs for the sakes of others, and tends to those in need of guidance and love. The only thing she truly desires for her followers to have peace and love her son as she loves him. The Hymn as   Father Clooney explains shows explicitly her boundless love for Sri Ramakrishna and for all as well, and her never ending mercy towards her followers.She is addressed as Goddess Divine, but never recognizes or makes it seem as if she is of higher authority then those around her. She is one with all, and as the hymn puts it, she wears a “modest veil” (Swami Abhedananda 5).

The third hymn is a medieval hymn from Stabat Mater called “For Mary at the Cross.” This is the story of Mary as she watches her son die on the cross. It is explained in this hymn how Mary gruesomely suffers as she watches the son that she birthed suffer in pain from his accusers. She is referred to as the holy mother, a virgin, looked at as pure and kind like that of Sarada’s nature. Father Clooney also points out that as well as Sarada’s nature, Mary does not recognize that she is greater than any other. She never glorifies herself for being the mother of a miracle. To further exemplify Mary’s giving and selfless nature, Father Clooney speaks of how She went to visit her cousin who was giving birth while Mary herself was pregnant with Jesus, and how she  helped do the everyday mundane tasks that her cousin needed help with while taking care of her child. Throughout her life, she continued to be the humble woman that she was but yet bore witness to her son suffering death and like any other mother would do, she wept for her son and stood by him as he passed. Father Clooney spoke of how she prayed to God and her Son after he had passed, asking to feel the punishment and pain that her son had felt, as if she had not already suffered enough, but Father Clooney recognizes her again as a selfless, giving, and loving woman.

Each of these three hymns, though different in context, share the same qualities of Motherhood, and not just that, but also of qualities that many can relate to, of love, wisdom, joy and suffering, the feeling of being taken care of and having guidance. This is one of many points that Father Clooney was trying to show. Regardless of the differences in each hymns,  each still relate in the way that each depiction of Mother were seen as selfless, only looking after others for those people’s happiness and peace. They were perceived as humble guiders, those who did not take credit or arrogant triumph in the incredible wisdom they pertained or the selfless actions they gave. The hymns can show how even differences among people, family and friends, can become irrelevant when all are still able to relate to one another as well. Father Clooney began to talk about Hinduism and Christianity, and how these hymns come from both, but are still similar in principles of purity, holiness, love, wisdom, and guidance. I thought about how I could apply this message to myself today. How I look to my own mother, and father, and my own beliefs and religion for spiritual guidance and support to reach full potential in my own life. I compared my ways to others around me who slightly differ in beliefs and realized they’re isn’t much difference between us, that the difference is so minute and irrelevant when we put it in the perspective of  seeing how we are all on the same journey to reaching a higher level of truth. This is the aim of the Vedanta Society, to recognize that we’re all on different paths, but regardless of these differences, those who are seeking, are generally seeking the same thing, which is the highest of self, the highest of truth. I thought Father Clooney did an excellent job incorporating two separate beliefs into one, respecting and acknowledging the belief of the Vedanta Society, to unify all religions,  and not to pinpoint their differences but rather celebrate the similarities.

All together, I found the Ramakrishna Center fascinating. I enjoyed the tradition of taking off the shoes before entering the temple, the kind, humble atmosphere and sense of peace that lingered throughout the building. I especially enjoyed the closure part, when Sri Tyagananda brought peace among all religions, recognizing each one, and praying for them to each have satisfaction in their findings. That was the one part of the center I truly enjoyed, was that instead of condemnation or dislike towards certain religions, they rather encouraged for all who seek to keep believing in their own faiths. 

Yoga For All, Yoga Now

BKS Iyengar Yoga with Patricia Walden
Yoga for All, Yoga Now
Alicia Silver Mucha

            Yoga is getting to be a pretty big deal, and that may even be an understatement. Yoga is everywhere, with studios in every neighborhood, both urban and suburban, in most countries, on college campuses, and in prisons. Everybody is practicing yoga. With a cultural explosion this huge naturally there are some questions that come to mind. Mainly, how did an eastern practice become so popular in a country that typically holds such staunchly conservative views? While studying and practicing B.K.S. Iyengar yoga I began to understand how yoga became so accessible. In this practice in particular religious views are set aside so the practice is a spiritually neutral and accepting place.

             The founder of Iyengar yoga, Bellur Krishnamachar Sunararaja, was first introduced to yoga by his guru Sri T. Krishnamachrya. At the young age of 18 he was sent away to teach yoga to others and by doing this he developed a unique and sincere teaching style of his own that includes a lot of vocal cues and guidance. Iyengar’s teachings captivated the first president of India Dr. Rajendra Prasad, Pope Paul VI, and J. Krishnamurti. B.K.S. has taught many influential people over the years which has led to yoga being more broadly practiced. The Ramami Iyengar Memorial Yoga Institute in Pune, India is run by his children and promotes Iyengar teachings. His book, Light on Life, is used in all Iyengar yoga classes today. Although B.K.S. is now an older man at 91 he still practices and teaches regularly. The focus of Iyengar is fitting yoga to the practitioner. If we age, yoga ages with us and we adapt to the postures, the asanas.

            Iyengar is widely practiced in the United States, Canada, and Britain. It is a form of yoga that allows the student to practice the postures without prescribing to any one particular belief.

Generally speaking, Iyengar yoga as taught in Britain has very little in the way of religious doctrine attached to it. A significant event in the popularization of yoga in Britain occurred with the teaching of yoga through the Inner London Education Authority (ILEA). B. K. S. Iyengar worked with Peter Mackintosh, Chief Inspector of PE, to design the requirements and curriculum (Harthan). It was a condition of the ILEA that these classes be physical and not religious in nature. (Hassel-Newcombe, 2005)

There are similar cases in physical education classes all over America. In order for a subject to be taught in a public school it has to be spiritually neutral, “Although Patan˜ jali’s soteriological assumptions underpin the asana teaching, any philosophy or theology is left up to the individual to explore.” (Smith, 2009). Other than being accessible because of its neutrality, Iyengar also appeals to people of all ages, experience levels, and physical capabilities. B.K.S. stresses the importance of proper body alignment through slow fluid movements. The order of postures is also stressed; every movement is done intentionally, with reason.

         Great attention is placed upon the sequencing of postures in the Iyengar

         tradition; the postures should be performed in a particular order for maximum

mental and physical benefits. The physiological effects of the asana assist in this process—in certain positions, the blood pressure drops, in others, the nervous system is stimulated. By learning about alignment and sequencing, while paying attention to the inner somatic experience, students are encouraged to develop an increasing awareness of the physical body, breath, and mind. (Hassel-Newcombe, 2005)

The awareness of one’s own lived experience is of the utmost importance. Compared to other forms of yoga such as Astanga or Bikram, Iyengar is slow. Astanga begins with sun salutations and has the intention of getting your heart rate up to stimulate the sweat glands. In Astanga the aim is to purify the body through constant movement. Bikram is almost like an accelerated form of Astanga in a hot room. From slowest to fastest we have Iyengar, Astanga, and Bikram. Iyengar brings all parts of oneself together, mind, body, and spirit through slow movement and proper body alignment. While Astanga and Bikram aim to fight off disease and impurities by sweating everything out. These are fundamentally different approaches to yoga. So, who is each practice for? Iyengar seems to be for everyone, with accommodations for every need, and the promotion of overall wholeness and wellness. Astanga and Bikram are more aerobic and are presented as more athletic. Yoga studios that hold Astanga and Bikram classes have fit young women on the pamphlets, while Iyengar is more inclusive.

         Iyengar has also been promoted as healthcare tool. Data from the National Health and Nutrition Examination Survey shows that Mind Body Therapies like Iyengar Yoga are helpful in reducing blood pressure and hypertension.

There is emerging data that mind-body therapies (MBTs) may be useful in managing modest elevations in BP [7]. Yoga, a movement-based MBT, is especially attractive as a candidate therapy in the management of elevated BP because of its wide appeal to Westerners and its combination of gentle physical activity, slowed regulated breathing and meditation. If yoga practice were to be effective in preventing, delaying or treating mild hypertension, this could translate into a clinical and health economic benefit in people motivated enough to pursue this kind of treatment. (Cohen, bloedon, & Rothman, 2011)

As a country with millions of dollars in healthcare costs yoga would be a holistic and inexpensive solution to many health issues. When healing related to Iyengar is discussed it is different than Astanga or Bikram. The “sweat” yogas find the need to purify the body and treat it as though it is separate from the mind and the spirit. Iyengar treats every part of the body as a piece of the whole.

         When I began my research I first wanted to go to a yoga studio called Sweat and Soul yoga and quickly changed my mind. Sweat and Soul offers Vinyasa yoga classes that are primarily focused on breaking a sweat and are targeted at young women in my age group, which seems to be typical for yoga classes today. I wanted to experience something different so I switched to Yoga Now with Patricia Walden in Cambridge. Patricia is one of two North Americans that hold an advanced certificate in the Iyengar method. She has studied under B.K.S. and his family since her early 20’s and is heavily involved in the local Iyengar community.  In addition to her classes in Cambridge and Newton, Patricia also has instructional videos, holds retreats, and does workshops.

         This yoga studio, unlike others has multiple teachers that teach the class as a team. This is the biggest difference that I notice in my visit. Jarvis Chen and Nancy Turnquist are both Junior Intermediate II Iyengar yoga instructors. In addition to teaching classes Jarvis is a research scientist at the Harvard Public School of Health. Nancy has taught in both the United States and Spain. She has studied under B.K.S. Iyengar and his family in Pune, India. The effect of team teaching the class is getting all of the students in the proper body alignment during each pose, this is a huge help to people like me.

         Besides having multiple teachers, this class is also unique in its location. Yoga Now is held in St. Mary’s Orthodox church on 8 Inman St. in Central Square, Cambridge. Before this experience I had never done yoga in a church before. So this alone is a little bit jarring. My friend Audrey who has taken it regularly for quiet some time now has recommended me to the class. I went to one class myself and talked to Audrey about her history with the class to get a broader overview of her experience. I notice that Patricia’s classes are offered at night on a variety of days. There is a student rate and a regular rate, as well as a drop in rate (which is what I am). All of these things tell me that this yoga studio encourages all different kinds of people to practice yoga.

         The space is clam and quiet. There is no music during the practice. I notice there is usually music in the faster paced classes and just the voice of the instructors in the slower paced classes. For complete attention and focus music would be distracting and counterproductive. There are mats and props provided for everyone, which is not always the case. Already, there is a sense of community in the space because everyone is sharing materials. Patricia is in the front, but the other two teachers navigate the room so there is no central feeling of authority, which again, makes things feel more communal.

         The class is bigger than I am used to and is made up of around two-dozen people under the age of 35, but I know that I’m the youngest person there except for Audrey. There are 10 or so older people in their 40s and 50s. In the entire group there are eight men. There are no families in the group; most people have either come alone or in a couple. The majority of students are white. Everyone is wearing “yoga clothes” nothing too pretentious though, only a couple of lulu lemon ensembles. There is one leotard.

         The class begins with three Om chants and some breathing exercises Patricia talks about Iyengar’s Light on Life. Audrey tells me this is an integral part of every class. The chanting is more substantial than any other class I have ever taken. Our class and Patricia’s have been my first exposures to chanting. All Vinyasa, Bikram, et all yoga classes seem strictly focused on the body and how to get a “yoga butt”.

         Patricia talks a lot, in a good way. There is a lot of verbal direction and guidance that helps people like me through poses so I’m not second-guessing myself constantly. I’m able to remove myself from being the third party observer and just be in the pose. I am monetarily taken out of strictly being in the pose when one of the instructors, I can’t tell which because my head is down, adjust my position. At first, I am a little on edge about being touched by someone I don’t know, but the assistance they provide me is so helpful and really get’s me to achieve the right alignment. I am at ease once again. There is a great focus on adjustment and the use of props and modifications is strongly encouraged. I am starting to let go of my need to push myself to adhere to the norm because there is no norm here; everyone is in a different position.

         All of the movements are slow. We stay in each position for a long time so my confidence builds. I’m not shaky now, but strong. If this were a Bikram yoga class I’d be wobbling and out of breathe, but I’m not. I’m calm, breathing deeply, and have my feet firmly planted on my mat. This technically may be the easiest yoga I have done, but it is certainly the most effective.

         Every once in a while Patricia has someone demonstrate a pose. She is very sincere, and kind. Audrey tells me that she has a good sense of humor and often makes jokes. I can feel the lighthearted nature of the group. The room is not too serious like most yoga classes are. People are smiling and having a good time instead of sweating and suffering. We start to wind down with a deep relaxation, shavasana, or corpse pose. Normally, during the deep relaxation pose my lower back hurts, but it doesn’t this time. We slip deeper into relaxation pose. Before I know it we are doing the closing chants and the class is over.

         The word that I walk away with is inclusive. This Iyengar class had a way of meeting all of its participants half way to create the best experience for them that it could by providing us with incredibly knowledgeable teachers. Although the class lacked a spiritual component I think that it promoted the discovery of one’s individual spirituality. I believe that Iyengar in general promotes the ability to have spiritual competency instead of just forcing a specific set of ideals on its practitioners. There is a definite implied encouragement of mind, body, and spirit wholeness through the poses, breaths and chants that helps lower my anxiety level from earlier in the day. Overall, it is clear this studio promotes a more holistic view of the student and practice of yoga in comparison to other studios I’ve attended in the past.

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Bibliography

Buckingham, L. (2008, February 22). Astanga Vs. Iyengar Yoga. Retrieved October 2, 2012, from Guardian: www.guardian.co.uk

Cohen, D. L., bloedon, L. T., & Rothman, R. L. (2011, January 1). Iyengar Yoga versus Enhanced Usual Care on Blood Pressure in Patients with Prehypertension to Stage I Hypertension: a Randomized Controlled Trial. Retrieved October 2, 2012, from HIndawi: www.hindawi.com

Hassel-Newcombe, S. (2005). Spirituality and ‘Mystical Religion’ in Contemporary Society: A Case Study of British Practitioners of the Iyengar Method of Yoga. Journal of Contemporary Religion, , 20 (3), 305-321.

Smith, B. R. (2009, August 12). Body, Mind and Spirit? Towards an Analysis of the Practice of Yoga. Retrieved October 03, 2012, from Sage Pub: http://bod.sagepub.com

        

All One Yoga: A Living Arts Studio; Forrest Yoga

Shannon May

All One Yoga: A Living Arts Studio

Forrest Yoga

Yoga Theory Culture and Practice

Laura Douglass

CSOCS.3452.03

            When looking for a type of yoga to practice for this project, I knew I wanted to try something very different from what I had done before. I started my search by googling “Yoga in Boston,” which led me to dozens of websites of studios in the area. When I came across All One Yoga’s website I knew that it would be a place that I would enjoy and learn a lot from. The website demonstrated that All One Yoga is a place where the practice of Yoga is heavily influenced by the culture of Yoga derived from India, while catering to the interests of all yogis. Once I had found the website, I looked at the schedule and noticed that one of the sessions listed was called “Forrest Yoga,” something I had never heard of before. Upon researching Forrest Yoga I knew that this was definitely something I wanted to try. Forrest yoga incorporated rigorous physical practice with an intensely spiritual and mindful practice. I knew this would be a challenge for me but I was ready to test my limits. All One Yoga seemed like the perfect place to do so.

            All One Yoga was founded in 2007 and offers a variety of classes suitable for yogis of all levels. They offer: Anusara, Ashtanga, Bikram, Forrest, Pilates, Power, Restorative, Vinyasa, and Hip Hop Vinyasa Yoga. These classes are held multiple times a week and usually are an hour to an hour and fifteen minutes long. Each of the instructors have been trained in multiple types of yoga and have commited their lives not only to the physical side of yoga, but to the spiritual side as well. Forrest Yoga was held on Tuesday night from 6:00- 7:15. (All One Yoga).

            Upon walking into the studio I was struck by the strong smell of candles and the ambient lighting. The walls were adorned with decorations, which demonstrated yoga’s culture. I quickly noticed the “Om” poster, Tibetan prayer flags, and many photos of elephants. I also noticed signs for workshops such as Reiki I and II training and Fundamentals of Yoga. The women at the front desk were very friendly and asked me several questions about my previous experience with yoga. They gave me a health form to fill out because it was my first time at the studio. I sat down in the lobby and watched as the Power Vinyasa class before mine came out. I noticed that all of the students were women around my age. They were all wearing yoga pants and athletic shirts and seemed to be very excited about their experience in class. As I sat waiting to enter the class I started to feel very nervous. I had already had a very stressful day and I kept telling myself that I wasn’t advanced enough for Forrest Yoga. What if I was the only person in the room who couldn’t do the poses? What if I learned that yoga really wasn’t for me? The whole idea of Forrest Yoga was starting to seem very intimidating.

            Forrest Yoga was created by Ana Forrest as a practice to help people transform themselves mentally and emotionally by engaging in a physical practice. It is widely known as a rigorous and intense form of Hatha Yoga. Ana Forrest says,

I developed Forrest Yoga as I was working through my own healing.  I took poses and modified or created new ones to address today’s lifestyle physical ailments.  For example, the ailments that our bodies are manifesting due to our lifestyle – lower and upper back pain, neck and shoulder issues, carpal tunnel syndrome, intestinal disorders. We also crave and need challenge, adventure and a daily diet of delight.  In my own healing quest, I recognized my loss of Spirit.  Something I now see in others – this modern day sense of bereft Spirit.  Through Forrest Yoga you get your physical health and strength and also a place in which to welcome your Spirit back home.  And by this I do not mean a spiritual practice but rather being your authentic self (Forrest Yoga).

Forrest Yoga strives to incorporate the following pillars into practice: Breath, Strength, Integrity and Spirit. These four pillars aid Forrest Yoga practitioners in connecting to their most powerful physical and authentic self.

            What separates basic yoga practice and Forrest yoga is the rigorous poses that are held for longer periods of time, and the extreme emphasis on breathing. Each pose is typically held for 5-10 breaths and standing series which can go on for anywhere up to 20 repetitions. The room is set to 85 degrees Fahrenheit in order to release toxins from the body (Forrest Yoga).

            When I entered the room, I noticed that this was much different from any other studio I had been in. The lights were dimmed and there were candles lit at the end of the room. As everyone entered the space they grabbed 1-2 yoga blocks from a shelf on the wall and lay down on their mats. I decided to follow what everyone else was doing and found that it felt very strange to just lay there, but I tried my best to relax. I started to feel nervous again because I noticed that a lot of people had blankets and towels and I was worried that I was not prepared enough. I lay down on my mat and continued to take in my surroundings. I noticed that in this class there were eight women ranging from 20-70. The clothing that the students chose to wear was a bit looser than in the Power Vinyasa. This seemed to be a more diverse group of people.

            The instructor of this class’s name is Joanna Ducey. I had the opportunity to talk to Joanna after class and find out about her background in yoga. She told me that she was originally going for a PHD in French but after the unexpected passing of her father she turned to yoga for spiritual healing and has been committed to it ever since. Joanna told me that this has been the best decision of her life and she is “in love with the culture of yoga.” Joanna now works as a Vinyasa and Forrest Yoga instructor and Holistic Health Coach. I really loved learning from Joanna. I felt that she had a great tone and was helpful with adjusting our poses and positively reinforcing everyone in the class.

            When Joanna entered the room she instructed us all to come to a seated position. We began our practice with pranayama. We took several deep breaths and then began breathing into our Chakras. We did this by placing our hands first on either side of our hips and breathing into our Sacral Chakra, then on our chest into our Heart Chakra, and finally on our heads into our Crown Chakras. While doing this breathing Joanna told us to make a “bee sound.” I found that I had trouble making this sound for a long period of time and doing it felt a little awkward to me.

            Following Pranayama we began doing our poses. Breathing remained important throughout the practice as Joanna measured each pose in breaths. She instructed that during some of these breaths we place our tongue at the bottom of out mouth and breathe in and out completely, making a deep breathing sound. I found that this was a very liberating feeling, though strange at first. We frequently returned to folded and flat back poses with several others in between. It was always an option to return to child’s pose. We began with dolphin pose- when the pose was introduced I became a little nervous; I hadn’t had much practice doing that pose. I quickly found that with the right mindset I could do each pose in the practice. I eventually found myself doing a bridge with out even thinking twice- something I would have typically have been hesitant to do! I think that the idea of being challenged really excited me and somehow the temperature actually made me more comfortable- which was something I did not expect.

            As we were finishing up Joanna said that we could do whatever pose we wanted because she liked to leave the end “up to the yogi’s personal preference.” Following this we all lay down on our mats and Joanna turned off the lights. We lay there for about five minutes. This was a very telling experience because as we were meditating the earthquake hit Boston. Typically one would expect that everyone in the class get up or say something, but we all remained on our mats calmly. For me this meditation was one of the most relaxing and much needed moments I’d had in a while. I began to understand the importance of stillness and what meditation and yoga really can do for the mind and the body.

            After meditation we rolled back up to a seated position. Joanna told everyone to take their time in doing so incase they wanted to stay in meditation longer. To end, we chanted Om three times. I was surprised at how much easier it was for me to do these chants at the end than at the beginning of class. We then placed our hands together over our hearts and said “Namaste.”

            Walking out of this class I felt completely different than I had coming in. Coming in, my mind and body were tense over trivial matters, which I was allowing to take over my mind and cause me to feel stressed. Coming out of this Forrest Yoga class I not only felt more at peace, but I felt more confident in my abilities. I learned that I am capable of more advanced yoga and I am capable of allowing yoga to help me center my mind and body. My head began spinning with all sorts of future plans for my yoga practice. I was so excited to have the opportunity to try this new form of yoga and really push myself because I’m not sure that I would have done so on my own at this time.

            All One Yoga was definitely a great place for me to begin to explore my relationship with yoga outside of Lesley. The studio demonstrated to me a balance of Eastern and Western culture, which I find makes yoga much more interesting than the very Eastern yoga I have practiced on my DVDs at home. I have found that the studio and atmosphere really do make a difference in a yoga practice. I am very excited to continue my journey with All One Yoga and Forrest Yoga!

References:

http://www.alloneyogaboston.com/index.php (All One Yoga)

http://www.forrestyoga.com/ (Forrest Yoga)