Vinyasa Flow-- Allison Kenney

Vinyasa flow

The site I chose to visit for my midterm was Karma yoga studio, the Allston location, on Commonwealth Avenue. The studio is located inside of a large building, which it shares with a boxing club called The Ring. As I walked up the (many) stairs of the building, smelling the odor of fresh sweat and hearing the boxing instructor loudly drilling and pushing his class, I wondered how there could possibly exist a sense of peace that a yoga center is supposed to provide in the same building. Karma is located on the top floor, through a rather sketchy hallway, but the actual practice space is beautiful and lies through two extremely ornate wooden doors. On the other side of those doors was a completely different world, instantly I forgot about where I had just come from. The room was lined with dark hard wood floors, multi-point star shaped light fixtures hung from the ceiling, the room had a very bohemian feel to it, somewhat of a “trendy” Americanized yoga studio vibe. At the same time I found it very relaxing.

Karma Yoga studio has three locations- one in Harvard square, one in the south end, and the Allston location which I visited. Unfortunately it was very hard to find any information on the history or opening of the studio. However, karma yoga studio claims that it is “an independent holistic fitness studio”. This is due to the fact that at their Harvard location they also feature a gym and a tea bar. This in itself shows the slight Americanization of the yoga lifestyle by Karma, simply by adding a gym. Having been to the Harvard location previously, I actually found the Allston location, despite its somewhat sketchy/hidden location, to be less of a trendy, yoga pant-wearing, Americanized fitness class atmosphere and therefore, while definitely not authentic, more of a genuine experience and less of a “workout”. Karma’s website provides a mission statement that says “We believe that choice, personal attention, and a beautiful, healing environment are essential to the health and well-being of all, We are founded on and committed to the belief that compassion and non-violence are the indispensable components of progressive individual and social change.” and “We aspire to help you transform your body, clear and refresh your mind, and enlighten your spirit.” (Karma).

Upon arriving to class my energy was generally tamasic, I was feeling very dull from a stressful day and had an earsplitting headache. I thought that this yoga class would physically push me to my limits, therefore worsening my headache.

The class was taught by an instructor also named Allison, who was very welcoming and interested in sharing some things about Vinyasa yoga in relationship to what I know as hatha yoga. She explained that Vinyasa yoga falls underneath the category of hatha yoga, but that it is a specific type of hatha yoga, and not all types of hatha yoga are Vinyasa yoga. She also explained that Vinyasa is a more fluid style of yoga, where each pose flows into the following pose.

The room was heated to about 95 degrees for the duration of our practice. This heat is used to create internal heat (energy), increase flexibility, and to flush the body of toxins through sweat. The class consisted of 4 women ranging from early 20’s to late 40’s, two men, one of which was seriously flexible, and myself. Everyone seemed to be regulars, with the exception of my neighbor. We began by sitting on our mats and Allison had us imagine cradling a ball of energy between our hands. She had us focus on this energy for a while, and after some time I began to feel a tingling sensation in my hands, which I found very intriguing. Following that she had us hold our hand to our face and breath on it the way we would to put fog on a mirror. This resulted in a deeper, louder breath from most of the people in the class, a breath which I myself could feel coming from deeper within my body. Our instructor explained to us that this breathing is the kind that we should strive to use during practice. This is apparently called “ujjayi” breathing, which refers to a diaphragmatic breath that is thought to activate the chakras. This breathing technique is important to keep us present, help flow in and out of asanas, oxygenate the blood cells, and maintain energy for practice. It also is used as a mental focal point. Class then began with simple sun salutations, however I noticed a very distinct difference between the practice in class and this practice of Vinyasa, which was the flow of each pose into the next. I found it easy to continue the deeper “ujjayi” breath for a while, however after a short time of practice I found it more and more difficult to remember to be fully conscious of my breath, while struggling to physically follow the flow of the class asanas.

Vinyasa uses pranayama to achieve this flow. What I found truly interesting about the breathing is that in Vinyasa the movements follow the breath rather than the breath being a result of the movement. We held poses for a certain amount of breaths (inhales/exhales) instead of a count. Remembering to use the core as a powerhouse, or source of energy and stability is an essential aspect of proper alignment in Vinyasa yoga. The class consisted of many sun salutations, which went very quickly, and at first I found somewhat tiring to keep up with. As I continued, however, I found that a more natural rhythm began to happen while moving through the asanas and it almost felt as though my body was regenerating or recycling the energy through the poses, I’m not sure how else to describe this feeling, but it just became easier and more natural for me.

Our instructor was very attentive and good at helping us gently adjust when she saw that we were having a hard time with a pose. She also really stressed the importance of knowing your body’s physical limits—and staying within them. She urged us to use child’s pose, use blocks, or make modifications to poses if we found them physically straining in any way. I had an especially hard time with the pigeon pose, finding a comfortable, non painful alignment for my body was difficult, but Allison helped me by adjusting my knee and using a block. This awareness of your body’s limits is a very important part of practice that especially Americanized forms of yoga do not seem to embrace. “You will get there eventually if you take it slow” is something my instructor kept repeating.

At the end of class we had a long, extremely peaceful relaxation in which the lights were completely off and we began by rocking our bodies on our mats and slowly relaxing each section of the body, as we often do in class practice. The room was very warm and I felt extremely at ease. The instructor read us a short excerpt about how it is hard to see past all the disillusionment of material items in life, especially in a society like America. The reading went on to talk about how despite the materials which should really just be seen as obstacles, keeping us from the true enlightenment that is already within. It explained that all you need for enlightenment and peace is already within yourself. After that we had a few moments of complete silence and relaxation. We then finished class with something I had never experienced before, and it was quite the experience—a sea of ohms, as our instructor called it. A sea of Ohms is when each person does 3 ohms at their own pace, whenever they finish with the first ohm, they go onto the next without waiting for the other class members. This created a beautiful harmony of different, but united ohms which seemed to echo off of each other and while listening to this beautiful sound, I too was saying my own ‘ohm’s. The sound of each persons ‘ohm’ was somewhat distinct and it was empowering to be able to hear your own ‘ohm’ loudly filling the room, unhidden, somewhat separate from everyone else’s, while still existing and reverberating in the same room. This was possibly my favorite part of practice. At the end of the class I made sure to assess my overall mood. My headache was completely gone, which truly surprised me but also was very affirming of the positive effect of yoga on the body and mind. Overall I found this experience very pleasant, I felt very refreshed and rejuvenated after class. It was somewhat of commercialized, stereotypical American yoga class, but for the most part I felt that the class at Karma was trying to adhere to some of the traditional values and ideas of Vinyasa hatha yoga, but just applying it to an American audience that wants a “workout” and an upscale experience.

Resources

Gaspar, Lori. "The Many Nuances of Vinyasa." Yogachicago. 12 Nov. 2003. Web. .

“Welcome to Karma Yoga." Karma Yoga. Web. http://www.karmayogastudio.com/

ISKON/Bhakti Yoga Helen Manzella

Helen Manzella

February 29, 2012

Yoga: Theory, Culture and Practice

Professor Laura Douglas

The International Society of Krishna Consciousness

And a Retelling of the Practice of Bhakti Yoga

            My friend Nayima and I left from the Harvard T station at about 4:00 Sunday evening and took the Green line into Arlington. When we emerged from the subway we made a few turns until we ended up on Commonwealth Avenue. The International Society of Krishna Consciousness or ISKON, was nestled almost out of sight between a block of brick apartments. ISKON is the orthodox core of Hinduism. There wouldn’t be any entry fee, or any type of quota we had to fulfill, the Hare Krishnas accept anyone who walks into the door without discrimination. When we entered the center it was very quiet, the first room we came upon was a small mudroom where we were to remove our shoes. Pushing inside through the large wooden door Nayima and I tiptoed into the main center of worship where a few people were scattered about the room in silent meditation. We sat down on two rug mats in front of a giant alter adorned with golden Indian dolls, colorful flowers and beautiful Mughal architecture and offerings to the swamis who had brought Krishna Consciousness to the west. We sat for a while in silence feeling slightly out of place, looking over at each other nervously wondering where all the people were and when the chanting and dancing would begin.

            Almost immediately a jovial Indian man came up to us and began to tell us how we were to properly meditate. The first principal in devotional service/bhakti yoga is to chant the Hare Krishna maha-mantra. Maha means “great”; mantra means “sound that liberates the mind from ignorance.” The man handed us two woven satchels which each contained japa beads, these he explained were what we were to use to help concentrate our minds on the holy name of Krishna. Each strand had 108 beads in total and each time we thumbed a bead inbetween our fingers we chanted the mantra:

                        Hare Krishna, Hare Krishna, Krishna, Hare Hare

                        Hare Rama, Hare Rama, Rama Rama, Hare Hare

He told us to say it out loud but we hardly annunciated given how quiet the room was and how foreign the words seemed to sound as they came out of our mouths.

            Soon the room began to pour in with people, people from every race, ethnicity and age, though for the most part people were of Indian decent. The room filled with colorful saris and kurtas and barefooted men, women, children and even babies. Everyone was cheerful, friendly and smiling. As they appeared in front of the alter they all prostrated downward completely lowering their entire bodies and heads to the ground. I was so fascinated to watch one man go up to the alter with his young daughter whom was clearly not old enough to know what was going on, but she simply watched him and repeated his actions. It was second nature to her.

            The speaker that was to give the lecture for the evening was announced and he approached the harmonium and sat cross-legged in front of the microphone that was now level with his mouth. He began to lecture on passages from the Bhagavad-Gita. The Bhagavad-Gita is the oldest form of Vedic knowledge which is a literal account of Krishna’s words that he spoke 5,000 years ago to his beloved devotee, Arjuna. According to the orator, the Gita is able to supply its reader with the guidelines to live a life in relationship with Krishna, or God. By cultivating a relationship with Krishna we all have the opportunity to become pure and attain a blissful state of consciousness. He reminded us that although we have been given a material body, we are not that body, rather it is the soul that lives inside which is in union with Krishna. Because we all have been given an eternal soul, it is our duty to serve God. Another interesting thing I learned was that Krishna devotees do not deny the existence of Lord Jesus, Lord Buddha or Lord Allah, they agree that these are all incarnations of the one God. Through the practice of bhakti yoga we can implement direct acts of devotional love and service to the Lord Krishna.

            In one of his lectures the speaker talked of a parable about a man who was raised by a family that brought him up to steal, murder and kill animals. One day this man came across a beggar in the forest, he held up the beggar and insisted he give him all of his possessions. All the beggar had to his name was a loincloth covering his body and an instrument. The beggar asked the man if he knew what happened to people like him that stole, killed animals and murdered. The beggar told the man that people who do evil things go to hell where the things they have done are done onto them. For instance, each bite he explained that you take out of an animal is a bite out of you! The murderer replied that this is his livelihood and that surely this is the only way he can live. The beggar tells the man that he must go to his family and ask if they would like to share in his sins. When he asks each member of his family, they all refuse, leaving the beggar alone to face damnation. The murderous man returns to the beggar and sorrowfully reports that no one will share in his sins. The beggar then instructs the man to meditate on the word “Rama”, which is another name for the Lord. He assures the murderer that by repeating the Lord’s name he will be absolved from all his ill doings and will be purified. The murderer tries over and over to utter the word “Rama” but can’t because of how corrupt he has become. Instead the beggar tells him that he should try to meditate on the word “murder” for which surely will come to his lips with ease. To no surprise the murderous man pronounces murder without strain. So for years and years the man meditates the murder mantra. Soon the sounds of the syllables begin to morph and make the sound of “Rama.” Without awareness the murderous man is finally able to praise Lord Krishna and is completely purified of all of his sins.

            The moral of the story of course is that the most important way to achieve freedom from our grasping minds and from evil is to focus our attention on saying the Lord’s name. Just by saying His name a person can become purified. The second moral is that if someone as evil as the murderer can achieve divine consciousness that it is possible that anyone no matter what they have done in their life can become pure if they completely devote themselves wholeheartedly to God.

 At this time we were instructed to stand and a tiny old Indian woman went around the room with a golden candleholder equipped with burning candles. She went around the room and people put their hands above the flames and then touched their hands to their forehead or eyes or even cradled their hands and moved the smoke down the back of their heads.

            We soon moved into a kirtan in which we participated in call and response chanting and lamentation of Krishna’s name, again we loudly sang:

                                    Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare,

                                    Hare Rama, Hare Rama, Rama Rama, Hare Hare

No specific person was designated to play the various instruments used in the lamentation. The harmonium, tablas, and symbols were distributed amongst everyone and were used during chanting, which soon progressed to high energy dancing, leaping and jumping as we continued to repeat the maha-mantra. We sang and danced like this straight through for I don’t know how long, I lost track of time, it must have been at least an hour. Nayima and I joined hands with a circle of girls and women, of all different ages and colors and did a kind of Indian inspired line dance with them. We traveled back and forth looking across at our partners and throwing our hands in the air. The men did the same type of thing except they ran in separate lines toward each other, throwing up their arms and shouting. After this everyone was covered in sweat and was completely worn out. We sat down for a bit and I watched a baby girl who had just learned how to walk peruse the room, smiling and looking at people. The adults picked up the baby and interacted with her, as the baby’s mother trustingly admired her from afar. A black man in traditional Indian garb approached the microphone. He gave mention to several different families who had sponsored the free vegetarian feast that was held there that evening and each and every Sunday. It was around this time that I noticed some people joining who had not previously been there, they were there to eat, and that was completely welcomed and encouraged. The Hare Krishnas bless all their food before they serve it; everything is done selflessly, in honor of Krishna.

            While standing in line Nayima and I were thanked by a man for our involvement in the dancing and were asked about what brought us to the temple. The man seemed quite disappointed when I told him I was there for a paper. I felt that Nayima and I were already being more than subtly scouted as potential members. As we moved further up the line we then were sparked into conversation by another member, she was all teeth, she introduced herself as Atulya and immediately expressed great interest in the fact that we were Holistic Psychology majors. She commended us for already having a understanding of the way spirituality and the mind were interrelated. After we were served we went upstairs to eat dinner with her and her husband, Partha Biswas a computer engineer who also hosts a bhakti-yoga class at Northeastern University in Boston, which is free and open to the public. He explained to me that the point of bhakti yoga is to establish a loving relationship with God and that through the study of the Sutras we can reach Samadhi, the realization of our position as a servant to God. Partha also explained to Nayima and I what each word meant in the maha-mantra. “Hare,” means the energy of God, “Rama,” means reservoir of all pleasure and lastly, “Krishna:” the all attractive.

            In 1966 A.C. Bhakitivedanta Swami Shrila Prabhupada left India to help spread Krishna consciousness to the west. That year he founded ISKON in New York. It was His Divine Grace that outlined the mission that all people studying bhakti-yoga today follow. In the mission it is clarified that through the study of the ancient texts of the Bhagavad-Gita and Srimad-Bhagavatam we will be following the great words bestowed by God. In order for society to live in peace it is required that we develop the idea that we are all parcels of God or Krishna and that we make it our duty to serve Him. These precepts were initially given by the 15^th century Saint Shri Chaitanya Mahaprabhu and six other of His associates. These gurus, or spiritual masters are considered to be direct incarnations of Krishna and should be worshipped with the same level of respect as we afford Krishna Himself.

            Overall, leaving the temple Nayima and I felt joyful, although we did feel a bit hounded. It was wonderful to sing and dance but we disliked the monastic idea that there was only one God. That was hard for both of us to grasp since we both consider ourselves spiritual but not necessarily religious.  It was nice to see a devoted group of people come together and fight cultural illusion, and violence in the name of peace and brotherhood. At 8:00pm we emerged feeling refreshed, loved and full of warm food in our bellies.

References

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. The Science of Self-      Realization.  Los Angeles, California: 90034. Print.

           

                                                http://www.iskconboston.org/

                                                            http://iskcon.org/

Brianna Ehler

Brianna Ehler

February 23, 2012

CSOCS 3452 Yoga: Theory, Culture and Practice

                For this project, I chose to practice at Art and Soul Studio in Cambridge. This is an Iyengar based studio owned by Annie Hoffman and Billie Jo Joy. Annie first owned a pottery studio, and then became interested in yoga. From there she obtained her yoga teacher certification at Kripalu and has been teaching and practicing the Iyengar type of yoga ever since. She has a wonderful practice, and is extremely warm and welcoming.

            Many people from around the area come to classes. Art and Soul is located on Hampshire Street, near Central Square. It serves as a safe place of relaxation for the people who live around the studio, as well as people who travel. She welcomes everyone, and is very accommodating to those who may not be able to afford a regular practice. Art and Soul is influenced by the things that influence the people who practice there. Many times the space can be rented out by those who come to the studio on a regular basis to do the things they are interested in. Annie has been very influenced by Feldenkrais, which is also held in her studio. The other teachers at Art and Soul bring the things that interest them into the studio, as well. Authentic Movement, Belly Dancing, and acting improvisation classes and workshops are held regularly at the studio as well.

            Annie is strongly influenced by the words of Iyengar, and the Yoga Sutras. Her classes are based heavily on correct alignment. BKS Iyengar said “Correct first from the root.” Annie’s classes are strongly based in the teachings of BKS Iyengar. He believed that perfect alignment was extremely important. He also believed that if you wanted to ‘fix’ your body, you must start from the root, which are the feet. When I attended class, I thought that I would be fine and it would be easy because I’ve been practicing for so long, but even now, after interning there for half a year, there are still some things she will adjust because I’m not correctly aligned. I struggle with this mostly in my down dog. I have a tendency to have one shoulder lower than the other. Another tendency of mine is to collapse in my lower back a lot in things such as upward dog. She is very good at correcting the things she sees in your body that will cause you pain in the long run.

            Classes at Art and Soul are always enjoyable. The thing that I struggle with the most is the pace of the class. The classes that Annie teaches tend to be on the slower side of what I’m used to because she focuses so much on alignment. During class she also brings in her experience with physical therapy exercises, Authentic Movement, and Feldenkrais. I find her classes to be so wonderful because she does not draw solely on her background and training in Iyengar, but also takes things from what she’s learned in other modalities. Her Wednesday night class feels truly like a little community. You can just sense the connectedness there is with everybody. Class does not usually start right at 7:30 because Annie or someone else in the class may pose a question, which turns into a discussion. Her question the other night came from the teachings of the 8 limbs of yoga. We discussed what ahimsa, non-violence, meant to us, and how we practiced it in our everyday lives.  The short meditation to start class is also very wonderful. She usually reads a poem, which I have never encountered before. There is usually a Sanskrit mantra chanted, or just a small time of silence to bring awareness within. The practice itself is usually fairly slow paced, but still invigorating and enjoyable. There is movement created in the class that is more than just asana. A flow of inhale to reverse warrior, exhale to triangle, going with the breath, not holding the pose for too long, just flowing.  I also appreciate the inversions that she teaches. Her shoulder stands are always supported with bolsters or chairs, and she also is wonderful about teaching headstands.

The Iyengar type of yoga is also an extremely prop based practice. Props can be used to enhance a stretch, or help correct alignment. There is a variety of props at the studio. She uses a lot of blankets under the shoulders or buttocks, as well as blocks to use for hand placement if someone is unable to reach the floor. I had never encountered chairs as props before going to Art and Soul. She uses them to do backbends, gentle twists, along with many other things. I found that to be very interesting. It was also something that I really had to get used to, and am still not used to. At my ashtanga practice, I am used to doing everything without props because I am reasonably flexible and can reach the ground or my feet with ease, but even now Annie will have me use props so I’m not over-using my flexibility. That is something that she should really be appreciated for. She has such a wide variety of knowledge about the body, and knows what should or should not be done. 

From the things that I know about yoga or the yoga that I’ve experience, Art and Soul has stayed true to their roots of what they’ve learned and believe. Yoga studios have a tendency to become or are very ‘Americanized’. Many yoga studios in the United States focus on creating an environment in which they can make money. Yoga in many ways has become Americanized. It has become about the Lulu pants, and having a good butt and is moving farther away from a way to quiet the mind and move closer to a place of enlightenment. It has lost its Hinduism aspects and is becoming more and more strictly about the practice. Although, I am more than happy that it is becoming open to all people, it feels as though it’s moving away from what really matters. I know I should not judge because people will take away what they need to take away from it, but it’s a scary thought that America can change the face of yoga. “With its emphasis on using the physical body as a vehicle for spiritual awakening, hatha yoga--formerly a small and obscure corner of the vast yoga firmament--is the branch of yoga that has flourished here most successfully. Never before in the history of yoga has the practice of physical postures assumed the importance that it has in the West” (Cushman 3). Although there has been a rapid change in the way yoga is practiced in America, Art and Soul has managed to stay on the brink of both sides. It caters to the people who may only want a physical practice, but also stays close to its roots by following the teachings of Iyengar and holding a space for people to discuss yogic philosophy and meditate. It is my belief that if someone practices enough and has a truly open mind they will eventually come to want to learn more about the yogic philosophies and teachings. The Americanization of yoga can’t be all bad. If we look on the bright side, at least it is bringing people to yoga, and I hope that they get more out of it than just the purely physical aspect. “It's not surprising that hatha yoga has become so popular in the West. We're a culture that's obsessed with the body--and paradoxically, sadly out of touch with it. Hatha yoga taps into our lust for physical perfection, but at the same time, it gives us a feeling of connection and peace with our bodies that we've yearned for, even if only unconsciously” (Cushman 4).

It is so true that we are out of touch with our bodies but yoga can really change that. Practicing at Art and Soul really taught me how to listen to my body. It is important to not push your body to its limits when stretching and doing the asana. I’ve learned what my edge is, and that is okay to stay wherever I am. That is one of the hardest things to do, but something so wonderful that Annie has taught me. Throughout my internship, we were always talking about the eight limbs of yoga and other teachings of Iyengar and wise men like him. In really delving into the eight limbs, I learned to practice ahimsa in all aspects my life. “And so we start looking to our yoga to give us something other than perfect bodies and charmed lives: an ability to meet whatever is true in our bodies--and our lives--with grace and awareness and compassion” (Cushman 4). Yoga has brought me to that point of wanting to discover myself as who I truly am, and live my life with such gratitude and compassion.

Art and Soul, as well as Annie, has really helped me develop my own opinions and ideas about the eight limbs and the sutras. I really love attending their classes, as many others do. The studio is founded on the teachings of Iyengar, and the yoga philosophy is fully embraced. It is truly an open environment that welcomes everyone and anyone into their community. I would highly recommend this studio to anyone who is looking to slow down and assess the quality of their body and life.

Work Cited

Cushman, A. (n.d.). beliefnet. Retrieved from http://www.beliefnet.com/Wellness/Yoga/How-To-Yoga/Americanized-Yoga.aspx

Carlin Francis: Kundalini Yoga Boston

     In exploring a new yogic theory, I challenged myself to go beyond a purely physical practice and delve into a meditation-based experience. I came across the Kundalini Yoga Boston (KYB) center in Cambridge's Inman Square. Kundalini is known as the “yoga of awareness”, in which practices take on a variety of forms and focus on the power of untouched prana energy to alter consciousness. This energy, located at the base of the spine, is thought to have to ability to uplift and transcend the seven chakras in the body, heightening one's sensory awareness and intuition. Fascinated by the language of Kundalini, I visited the center at 186 Hampshire Street for a “Kundalini Yoga and Meditation” practice that is offered several times a week. The 90 minute practice I was anticipating turned into an intensive and inspiring series of experiences.

     As the only Kundalini-focused center in the Boston area, KYB is open to the public and offers a wide variety of services. The small and serene space houses a holistic boutique and yoga studio space as well as hosts concerts and doubles as an art gallery. This unique and diverse setup invites all sorts of people. Aside from weekly general Kundalini yoga classes, other available services include workshops, private lessons, gong meditation, small group work, and aquarian sadhana sessions. The “Kundalini Yoga and Meditation” class that I first attended focused on the power of pranayama and mantra vibrations to isolate and stimulate the chakras. With a focus on strengthening the naval, teacher Kythe Heller emphasized the importance of establishing a strong foundation throughout the practice. The small group of 7 or 8 was led through simple exercises and breath techniques that were repeated for short increments of time. The breath of fire was used during the majority of the practice, for it is a crucial aspect of Kundalini yoga. This short, shallow, and intense breath creates a quick rhythm or pulsing throughout the body that stimulates a burst of fresh energy. Kythe Heller explained the purification process of our internal organs throughout the breathing exercises. She explained the importance of movement, both internally an externally, in uniting body and spirit as well as the physical and emotional strengthening of the spine. All of these steps were given careful and equal attention, leading up to the vulnerable and powerful state of opening up the heart. The process of the practice was well explained and understandably particular, which made every detail seem important. Each small movement or fluctuation in the breath was welcomed, but carefully noticed and monitored.

     The power of vibrations through the body was a primary focus during the practice. Sound was important to the practice. Music played the whole time, we chanted several mantras, and the session ended with gong meditation and a group sung song. Hythe Keller used the example of a purring cat in order to explain the instinctive attraction to such vibrations. When a cat is happy it purs, sending a consistent pulse through the body that is settling and comforting. The rhythm of sounds creates a safe place for the cat's contentment to breath. A similar example is the therapeutic sound of a mother's beating heart when in the womb. The build up of the practice led to a state of pure relaxation and effortless meditation in shavasana with the playing of the gong by the teacher. Shavasana is a place to collect oneself after exerting energy into a practice, a place to reset and let everything soak in. The increasing intensity of the gong made this particular shavasana experience unlike any other I have had. The vibrations of the music were both heard and felt up through the floor. The blanket I was under felt heavier and heavier as I melted into the floor. I was quite quickly put into a state of pure contentment. Letting go of my body and embracing the power of this moment was not intimidating or unfamiliar in any way. I felt completely natural and safely led into this state.

     The flexibility of the teaching style was very welcoming as a newcomer. There was no pressure or distraction to have “correct” postures or have proper pronunciation when chanting, for the space was comfortable from the very start. The teacher's voice set the tone for the practice, leading the group without dominating. Upon arriving at the center I was welcomed in by one of the owners and invited to sit and have tea while I filled out the initial paperwork. All anxieties or uncertainties were put to rest immediately. There were several spots throughout the space where different events, services, group activities, and suggested resources were on display. This information was a great lead into getting connected to a yoga community that is focused on a lifestyle based on mindfulness practices. It was from on of these bulletin boards that I found out about a workshop being offered at the center. Entitled “Sensory Therapy Through Ayurveda: Healing A Fractured Nervous System”, this workshop really opened my eyes to contemporary ways to infuse traditional yogic theory into my daily routine.

     The workshop was led by Denise Kirpal Kaur, and centered around how the five senses feed the body, mind, and spirit. She introduced the subject with a discussion about the importance of balance and harmony within our physical, mental, emotional, and spiritual selves. When any of these facets are in a state of disharmony the system is fractured. Denise reviewed Doshas and explained the types of fracture within vata, pitta, and kapha people. She then highlighted several yogic theories as ways to strengthen and clarify each of the five senses, and described pain as a method of communication between body and mind. Rather than rushing to subside pain, one should sit with the pain and listen to what the body is needing.

     One highly recommended practice that helps individuals to take the time to look inward is sadhana. This daily spiritual practice is undefined in terms of how the time should be spent. Amount of time spent is not as important as the commitment to make the ritual a habit. It is encouraged that time is taken each day to observe oneself, and for this practice to become a nourishing routine. Spontaneity within the routine is important, for energy is constantly in motion. These meditations should occur in the morning and at night, preferably between 4-6am and 4-6pm due to cycles of the sun and daily changes in atmosphere. There is a silence and calmness to the early morning that is difficult to duplicate at any other time, especially within the hustle of today's world. “It takes 40 days to make or break a habit, 90 days for a habit to really set in, 120 days for the practice to become really ingrained, and 1,000 days for it to become a true part of the individual” says Denise. With this sort of dedication in mind, Denise outlined the five senses. She explained the senses as equal in importance saying “everything heard, smelt, felt, tasted, or seen is being eaten; all of this sensory information must be digested”. When we are constantly intaking information from all of these sources, the time to reflect and recollect ourselves in crucial in maintaining the balance we strive for.

     Particular meditation practices such as Tratakam meditation, color therapy, candle/sun gazing, and basic eye exercises were discussed within the sense of sight. These methods are thought to cleanse the sense of sight, almost like a reset button. Training our eyes to focus on key points until the eye is flooded with tears is a healthy purification process that takes some practice.

     Sound is an extremely important sense in Kundalini yoga, for it is vibrations that help to open up each chakra. Examples of positive sounds include singing bowls, natural sounds music, wind chimes, Tibetan chimes, and gongs. All of these can be used to create positive, soothing sounds. The most important sound, and typically most difficult to obtain, is silence. The power of silence is something forgotten by most of today's culture. It is a rarity to sit as one with silence, and to embrace and enjoy its healing capabilities.

     When discussing smell, pranayama and aromatherapy were the two primary practices used. Aromatherapy is different for each individual, for our dosha informs our natural compatibility with different smells. For example, vatta people are prone to complimenting sweet, warm, and calm scents such as jasmine, rose, or sandalwood. Certain scents have calming, energizing, or stimulating properties that can be used as remedies for a variety of things.

     Taste was the most in depth and interesting sense covered. I loved the way that Denise framed the context saying food is her medicine and her kitchen is her sanctuary. She spoke of food as having spiritual properties. The three main guidelines were to eat local, organic, and seasonal. We talked a lot about flavor and the different associated emotions and healing properties of seasonings. As with all other senses, our dosha informs what we should include more of in our diet, as well as help to balance particular moods.

     Lastly, the sensation of touch. Massage, Shirodhara, dry brushing, and hatha yoga are a few suggested ways to keep the skin healthy. As the largest organ in the human body, the skin is a vital part of our physical being and requires extra care. Secretion is an important step in this process, a sweat should be broken daily. After profiling the different senses and suggested Ayurvedic methods of healing, Denise advised the class to tackle one sense at a time, for addressing all at once is too much change and will throw off routine.

     Attending these sessions has really opened my eyes to the different healing powers of Kundalini yoga on the spiritual, emotional, and physical being. I really responded to the focus on sound and breath, two seemingly simple things, to really transcend the body. Both the yoga class and Ayurveda workshop worked side by side to inform my understanding of Kundalini as well as introduce me to many theories that are applicable to my daily life.

Works Consulted

Kaur, Denise Kirpal. "Underestimating Atta..." Divine Light Yoga & Ayurveda. Web. 22 Feb. 2012. <http://divinelightyoga.com/>.

"Welcome to Kundalini Yoga Boston." Kundalini Yoga Boston — Become One. Web. 20 Feb. 2012. <http://www.kundaliniyogaboston.com/>.

Cat Lyons - Bikram Yoga Midterm

Exploring Bikram Yoga:

 At Bikram Yoga for You

Catherine Lyons

Lesley University

For this project I chose to focus on Bikram Yoga, a yoga method that uses 26 different Hatha postures and is practiced in a heated room (Yoga for You & enorm, 2007).  This is one of the methods that are commonly referred to as “hot yoga”.  There are several reasons I chose to focus on this particular branch of yoga, I think what initially got my interested was my dad’s experience with Bikram.  A few years ago, my dad was having some problems with his heart and was attempting to become more active in order to improve his overall health.  Somehow he stumbled upon a Bikram yoga class and has been religiously attending ever since.  I’ve always had an interest in yoga and when asking him about it I learned that much of what is accomplished in Bikram yoga corresponds with many of the things I would like to accomplish in practicing yoga myself such as: posture, breathing/breath control, and stress (Yoga for You & enorm, 2007).  It also flushes toxins from the body in many of the ways that traditional Hatha yoga does (Bikram, 2010).  Since these were all things that have drawn me to explore yoga further, I chose to attend 2 classes at the studio my dad goes to in West Roxbury called Bikram Yoga for You.  It was a very nondescript place, the door was in a small walkway behind a parking lot and it was marked by a modest sign stating no more than the name, website, and phone number for the studio.  Inside and down a set of stairs there is a small center with two changing rooms, a bathroom, a desk, and a door into the studio itself.  I managed to find the resources they had available, these were similarly modest - an information card with rates, and a copy of a holistic magazine.  It was certainly simpler than many yoga studios I have been to and I was surprised by the lack of advertisement. 

The classes itself were certainly an experience.  I had been to a class with my dad once before this project and I had not enjoyed the class at that time, I was half anticipating a similar response on this occasion.  I was pleasantly surprised to find that, although the classes were extremely difficult, I had a good experience overall and I very much enjoyed the process and the style.  I minded the heat less than I thought I would and I found a comfortable place with most of the poses and was able to focus on myself much more than the rest of the room.  My teacher was Sarah Canfield, a graduate of the Yoga College of India, on both occasions - she was very fast and direct but what she said made sense and was helpful once understood.  The thing I think I appreciated most about the class, and about many yoga classes, was that we went through every sequence twice.  This gave me the opportunity to correct and adjust my poses to improve from the first cycle and create a better result.  I felt very contented with both of the sessions I attended and after the second one felt much more fluid and confident by the end of the class.  I think the heat may have also helped me a great deal in my practice, besides the enhanced muscle flexibility it provides – I also find in most yoga classes that my body feels cold and this becomes a distraction during my practice, causing me to lose focus and the overall experience is lessened.  I think the heat was easier for my body to adjust to and the lack of distraction in that area led to a much better yoga class both of the times I attended. 

            An Indian Yoga Guru named Bikram Choudhury founded the practice of Bikram Yoga.  He began practicing yoga at age 4 and studied with Bishnu Ghosh, the brother of the famous author of Autobiography of a Yogi, Paramahansa Yogananda (Bikram, 2010).  At age 13 he won the National India Yoga Championship and was undefeated for 3 years before injuring his knee at 17 while weightlifting (Yoga for You & enorm, 2007).  Doctors informed Bikram that he would never be able to walk again, and, refusing to accept this he worked on with his guru for six months and using yoga therapy – claims to have been fully healed (Bikram, 2010).  From this healing experience Bikram used traditional Hatha yoga practices to create a sequence of 26 poses and 2 breathing exercises to be completed in a prescribed order with the goal of attaining overall balance and health (Bikram, 2010). 

26 Postures of Bikram Yoga: (Bikram, 2010)

            Standing Deep Breathing – Pranayama

            Half-Moon Pose – Ardha-Chandrasana

            Hands to Feet – Pada-Hasthasana

            Awkard Pose – Utkatasana

            Eagle Pose – Guarurasana

            Standing Head to Knee – Dandayamana-Janushirasana

            Standing Bow Pose – Dandayamana-Dhanurasana

            Balancing Stick – Tuladandasana

            Standing Separate Leg Streching Pose – Dandayamana-Bibhaktapada-Paschimotthanasana

            Triangle Pose – Trikanasana

            Standing Separate Leg Head to Knee Pose – Dandayamana-Bibhaktapada-Janushirasana

            Tree Pose – Tadasana

            Toe Stand – Padangustasana

            Dead Body Pose – Savasana

            Wind-Removing Pose – Pavanamuktasana

            Cobra Pose – Bhujangasana

            Locust Pose – Salabhasana

            Full Locust Pose – Poorna-Salabhasana

            Bow Pose – Dhanurasana

            Fixed Firm Pose – Supta-Vajrasana

            Half Tortoise Pose – Ardha-Kurmasana

            Camel Pose – Ustrasana

            Rabbit Pose – Sasangasana

            Head to Knee Pose and Stretching Pose – Janushirasana and Paschimotthanasana

            Spine-Twisting Pose – Ardha-Matsyendrasana

            Blowing in Firm Pose – Kapalbhatl in Vajrasana

These poses are designed to work every part of the body in order to provide the muscles, veins, and organs of the body the tools they need to sustain personal functioning and overall health (Yoga for You & enorm, 2007).  Each piece of the routine focuses on a different area of the body and ultimately combines them for a whole body yoga experience (Bikram, 2010).  Bikram’s brand of yoga is taught in a room with 105-degree heat and preferably 40% humidity.  The first purpose of this heat is to warm and soften the muscles in the body for optimal reshaping.  Another vital reason for this heat builds off of the tradition of Hatha yoga, which flushes the organs and glands in the body of unnecessary waste and toxins (Bikram, 2010).  The intent is to achieve a natural irrigation of the body through circulatory functioning with the help of the respiratory system while bringing nourishment to your cells.  The heat employed in Bikram yoga furthers this cleaning process by sweating out impurities (Yoga for You & enorm, 2007).  Overall this, and most forms of yoga, will increase oxygen supplies in the body and teach proper use and control of this resource (Bikram, 2010).  Bikram named this new practice for himself and in 1974 founded the Yoga College of India in Beverly Hills, California.  Bikram’s school now offers instruction and certification for aspiring Bikram yoga teachers and Bikram himself leads seminars, workshops, lectures and classrooms – which he often calls “torture chambers” (Bikram, 2010).  He and his practice are among the most respected in the world and many enjoy and benefit from the practice of Bikram Yoga.   

            Diane Ducharme founded Bikram Yoga for You in October of 1995 – the center’s mission is to use the 26 postures and 2 breathing exercises of Bikram to relieve the body of toxins and achieve balance (Yoga for You & enorm, 2007).  This is based on the ideas of Bikram Choudhury, a three time National India Yoga champion who, inspired by the ability of yoga to heal himself, created a practice centered around balancing and healing the whole person.  Ducharme is a graduate of The Bikram Yoga College of India and is the first such graduate to open a Bikram Yoga studio in Massachusetts (Yoga for You & enorm, 2007).  Diane took her first Bikram yoga class in 1985 and attended Bikram’s second training session in January of 1995 with a group of around 30 other people (Yoga for You & enorm, 2007).  She always felt very connected with Bikram yoga and uses her knowledge of how to read the body and of posture to facilitate her classes and the style expressed at Yoga for You.  As well as Bikram yoga classes, Yoga for You also offers posture clinics, classes for pregnant people, seminars, mentoring for certified yoga instructors as well as teaching opportunities (Yoga for You & enorm, 2007). 

            On both occasions that I attended the Bikram class, I made sure to take note of the people in the class and the noticeable culture trends that we have discussed in class.  Based on my observation, most of the individuals in the class were in their middle age and Caucasian.  The rates on the information card I picked up do not seem too far off from many other studios but are still expensive to say the least.  It is very likely that the sheer expense of this and other yoga classes limits the demographic to a group that can afford to pay for the classes such as a middle/upper-middle to upper class individuals.  People who do not have the extra money for a yoga class among the various necessities in life are less likely to pay for a month’s worth of classes at a yoga studio, let alone one.  The drop-in rates are not bad but will cost more for a regular attendee – the options for cheap yoga seem to be fairly scarce.  I noticed a pretty even balance of male and female individuals, which was different from many of the contexts I’ve been in for yoga classes.  My dad likes to arrive early because the class gets crowded so I got a chance to watch as people walked in and to listen to the conversations before and after class.  I noticed less of the trend of specific yoga clothing or intricately designed mats and more of a leaning toward intensity in many of the people there.  The clear regulars were confident and often participating in their own stretching and breathing routines before class – they’re conversation was also much more geared toward the Bikram Yoga community and the developments in other classes and in the wider movement.  At one point I overheard my dad and one of the instructors scoffing at the new powdered drink mix that Bikram Choudhury is marketing as part of the Bikram Yoga brand.  As I kept observing and in the second class in particular it seemed more and more as if the popular culture in this particular studio was that of yoga, just yoga – with a clear scorn for excessive commercialism.  However, this studio certainly does not escape commercialism entirely and they make their efforts to bring people into the Bikram community and to introduce them to the practice.  The website is much more commercial than the studio itself and explains the lack of resources at the center.  While this is not what I tend to see in other classes but I am not surprised by the existence of this opinion.  What I did notice that is similar to most other yoga practices and classes that I have attended was the identification or affiliation with a particular practice of yoga, Bikram or other – and the insistence that this is the most desirable or best method of yoga.  This is a common theme with many areas of holistic healing – the subjectivity of yoga is emphasized by people’s desire to affiliate with one brand or practice.

            Overall I very much enjoyed the opportunity to explore yoga more and to do so with a more critical mind.  I observed and took in a lot that I was not expecting throughout my experience and found that I have a more expanded view of what yoga culture looks like in America.  I am glad that the center I went to surprised me because it forced me to think more about the diverse ways in which yoga culture and practice can manifest itself in different communities.  I was glad to get a chance to experience a different form of practice and to inquire into why some might choose the Bikram method over others or visa versa.  The practice of Bikram was very beneficial for me and I felt as though I really connected with my body during the class – I really would like to go back sometime soon if I can, it would be interesting to see if I continue to have similar experiences or if it changes after I’ve completed the routine a few times. 

           

Works Cited:

Yoga for You, enorm (2007).  Bikram yoga for you.  Retrieved from:            http://www.bikramyogaforyou.com/component/option,com_frontpage/Itemid,1/

Bikram, C. (2010).  Bikram yoga: Bikram’s yoga college of India. Retrieved from:            http://www.bikramyoga.com/