“Everything is held together with stories. That is all that is holding us together, stories and compassion.”

― Barry Lopez

I first began studying yoga back during my days in graduate school in the early 1990s, while I was training as a dance/movement therapist. I realized very quickly that my understanding and perception of the world were both expanding courtesy of my yoga practice. Seeing anything on a more profound level is similar to opening one’s eyes underneath the surface of a lake. Suddenly, the idea of what exists is extended. A whole other universe appeared, and a literal deeper understanding of what the world contains made itself known. Every area of yoga has allowed me entry into another place, whether it was the revelation of a well-executed pose or the world of meditation.

Similarly, deep diving into anatomy has given me a path into a different level of understanding and an ability to look at an entirely diverse and yet connected universe. I initially studied anatomy in the standard form of parts and pieces, learned the names of bones and muscles, and spent quite a lot of time memorizing from books, until I knew I had to learn directly from the body itself. While I was first wary of human dissection, I had to discover for myself some of the mysteries under our very thin layer of skin. I found the inner world was full of mountains, rivers, and valleys, just like our larger world outside. I initially planned to do only a few dissections as a means to enhance my knowledge, but I found I had some skill level and talent at dissection in showing a story. Since those early days, I have assisted and taught hundreds of dissections, and each body has been a gift of learning that I take back to the living.

Dissection is, after all, also taking a viewpoint on what structures to see and how to see them. The traditional words of anatomy become more interesting when one learns that many of the Latin and Greek origins used describe a picture, such as the coracoid process of the scapula--named for the crow’s beak shape--or that tuberosity described the shape of a bump that forms on a bone as an attachment point. As I dove further into myofascial anatomy, my interest shifted away from purely muscles and bones and toward fascia, a biological fabric of connection that traditionally has been ignored in many books, but is having a moment in the movement world. What I wanted to see reversed itself, and having additional names helped me see what I had missed previously, or simply hadn’t noticed due to a lack of awareness.

The choice I have made to be an anatomy dissector might seem an odd co-career for a yoga teacher, but I have always been interested in exploring the inner and outer world, which reflect each other in so many ways. I find that poets and anatomists alike ponder questions of form, beauty and perception.

The idea even of misperceptions and correct perception can be thought of in terms of the Sanskrit avidyā (“ignorance” or “incorrect understanding”) and vidya (“understanding”). Sometimes translated as “absence of correct knowledge,” avidyā is also categorized as a klesha, which causes human suffering. While we cannot avoid all suffering, we can learn to soften suffering through a shift in perspective.

In my own teachings, I often quote the Barry Lopez passage at the beginning of this article, because in dissection as well as in life, one can only ever know part of a story, of any reality. When I see someone on my table, I can guess at body patterns and surgeries that may or may not prove true as we dive deeper into the body form. However, I cannot know for sure if this was someone who was in pain or comfort, or what his or her own perception of his or her life was like. What is left behind is like a seashell--a beautiful remains of a life carved into shape, but not the actual existence itself.

Yoga and anatomy both have taught me compassion, and, above all, that we have to practice that compassion every single day. We all make daily mistakes in our perspective. The danger is clinging to avidyā, and professing to understand absolute ideas of knowledge. Science, like yoga, is questioning and curious and willing to be wrong. Taking time to focus on our perspective, and being able to change that in light of new ideas or knowledge, can help expand our ways of working in anatomy and in life.

I like to say where there is breath, there is blood. When you breathe, your lungs and your heart together propel blood through your circulatory system into every nook and cranny of your body. When bright red blood irrigates through all bodily tissues, there is longevity and radiant health. A yoga practice helps to animate the breath and distribute prana (oxygen-enriched blood) throughout the body. By breathing we “pranagize” all of our systems.

Anatomically, your lungs and heart are inseparable. An elaborate system of vessels span the two organs so that if your heart were lifted from your chest cavity, your lungs would be removed too.

In terms of feeling, your lungs and heart are also interwoven. They are the primary repository for sentiment. Thus your lungs do not simply draw and expel air like Scottish bagpipes, but, together with your heart, they are the center for sentiments of tenderness and love. In Sanskrit this is called bhava. In states of bhava, feelings of empathy, spiritual rejuvenation, and kindness flourish.

Your lungs are impressionable, sensitive to emotion and feeling. Feelings, especially grief and sadness, imprint onto lung tissue. The impressionable lung is most evident in a child who is disposed to strong feelings such as laughter, crying, or screaming. Emotion passes quickly through the motile lung.

Lungs are extremely delicate. Airborne particulates such as the coronavirus, pollens, pollutants, and toxic chemicals can blotch the tender, spongy lung tissue. Lung tissue is light and fragile because the capillary membranes at the outermost tips of the bronchioles (the alveoli and alveolar sacs) must be fine enough to permit gas exchange into the bloodstream.

In yoga, we not only practice to expand our lungs but also to feel into the moods, mind states, and psychological pressures that manifest inside our lungs. Through meditation, pranayama, postural movements, and sound resonance, we develop greater sensitivity for our prana and become connoisseurs of the air that flows in and out of our lungs 20,000 times per day.

Tias Little is author of Yoga of the Subtle Body and resides in Santa Fe, New Mexico, where he lives with his wife, Surya; his 17-year-old, Eno, and his pooch, Haro. Join him for his YTA workshop, Lifting the Sails of the Lungs: Yoga, Pranayama, and the Art of Breathing, on September 11, 2021.

These past 16 months, although difficult and challenging, have also presented
opportunities leading to creative exploration of situations and of the self.

My time in lockdown pushed me to write and finish a book that loomed in my
consciousness for over 35 years, and helped me rethink and refresh the teaching techniques that I've been using for over 50 years. It seems that everything I ever studied (ideokinesis, polarity, continuum, bioenergetics, Reichian therapy) about refining the mobility and health of the mind/body began to emerge from the deep recesses of my consciousness.

With very few outside distractions, I went deeper into the inner attractions that
were life enhancing, physically, mentally, and emotionally, reconfirming
what I learned early on from the masters with whom I studied (Iyengar,
Muktananda, Vishnudevananda, and Amrit Desai).

Please join me on June 12 for Practice to Empower Personal Possibilities, where I will share my ongoing process of finding peace and reconciliation with the integrity of the body. Each person will have the opportunity to encounter his or her own truths and voice.

In the meantime, enjoy this excerpt from my book, Yoga and You for a Year: From the Beginning to the End.

Yoga is! It cannot be categorized. It is an art, a science, a way of life, and an extensive comprehensive system able to lead one to the source of their own inner light and joy. The state of being happy is an innate part of life that is elusive most of the time because of the difficulties and challenges that this life presents. The practice of yoga offers us the way and means to connect with our own light and joy, and its philosophies show us how unhappiness is optional. Human frailties can be strengthened when we face our fears, make our own choices and decisions, and, with conscious awareness, practice appreciation and self-acceptance and recognize the importance of autonomy for our maturation. We learn from our experiences, whether they are good or
bad ones, how we must adapt and adjust.

Hatha yoga is not merely physical activity. Because the physical is clearly so much more tangible when compared to the mental-emotional or the spiritual aspects of our being, it is the way to begin our journey. Working with our own body, as we do our asanas, helps us to open to those parts that will benefit from this attention. We tend to deny, diminish, or disown the parts of ourselves that are weak, resistant, or painful. Yoga helps us bring care, concern, and compassion for the self, helping us confront the blockages and traumas that interfere with our flow of energy and are so destructive to our well-being.

Yoga has been in existence for thousands of years, developed and refined by the practice of those who were aware of—and closely devoted to—the source of pure cosmic conscious energy. It was very long ago when the intrusions and distractions of life were minimal, and these cosmic connections led them to the direct experience of the energy of pure presence. This was their tutelage and instruction, and today we are able to employ the phenomenon of those teachings through our practice of yoga.

One of the great attractions of a yoga practice is the promise of flexibility. We all know that being flexible helps us to live with physical ease, comfort, and freedom. We experience this well-being soon after we engage in a serious practice, evidence of the body’s need for stretching and movement. But as we get more proficient on the physical level, we are led to examine more closely the reasons why our bodies seem compromised at a certain point.

This is the perfect time to introduce my acronym of YOGA:

Y—why, O—oh, G—God, A—again?

When we start to pay attention to this question, we begin our work, the
journey within. Our bodies store and hide in vulnerable places what we can’t, don’t, or won’t process and resolve, creating damaging energetic blocks that constrict our life-force and healing capabilities. Here is where the true flexibility of our practice begins.

Are there moments when you feel your strength isn’t supporting you physically, emotionally, or spiritually? Or times that you had excess energy and wished you had softened to allow for more ease for yourself and others, allowing for your inner grace to shine through? Life has a way of providing opportunities to feel into the depths of self whether we are up for it or not. The ancient teachings of martial arts and yoga help to navigate energetic ups and downs and inform one’s response to them, supporting a life of vitality and ease.

Yoga postures, pranayama, and meditation infused with martial arts are a profound practice to connect with your inner yin (passive) and yang (active) energies. We all possess the qualities needed to balance these energies as they flow in and out of our daily living. Whether there is an excessive flow of energy or a feeling of depletion, these ancient teachings offer guidance and tools to balance these energies along the journey of life. Each one of us is unique, while at the same time there are universal laws of energy that determine and truly dictate our way of being in the world. The practices of yoga and kung fu together offer a unique pathway to balance the inner energy that helps us move with more clarity.

As the the tides of life rise and fall, ebb and flow, the practice on your mat offers a greater depth of wisdom that can inform your actions and decisions in day to day life. These practices teach the universal principles of energy efficiency, such as redirection of energy and balancing yin and yang, and are reflected in how we manage our inner and outer environment. As you step back on the mat each day, your life experiences offer a greater depth of receptivity to the teachings nourishing and taking root within each fiber of your being. As the waves of life approach, yoga and kung fu reset the motor system and enable one to rise above and relax into a flow. Guided by breath, one can conserve energy and move more efficiently.

In life there are times when it is helpful to muster up strength and energy to move through a challenge and also times when finding ways to yield and harmonize with life is the wiser choice. These practices empower us to have the ability to see and recognize situations as yin and yang and fortify us with the ability to respond accordingly. Being with sensation and fluctuations of energy on the mat teaches us how to integrate these principles off the mat in everyday circumstances. Moving between yin and yang, we are always sensing and flowing to allow for balance, homeostasis, and abundance in our life.

Life is the ongoing dance of managing energy. Regardless of gender, we learn when it is time to draw upon our feminine energy of receptivity and gentleness, nourishment, and affection and when to increase our masculine energy of direction, commitment, determination, and kindness. This awareness gives us insight into what our best looks like and feels like so we can walk in the world with more confidence, ease, power, and grace.

“Let what comes come, let what goes go, find out what remains.” —Ramana Maharshi

This quote embodies so much of what practice means to me. For as long as I can remember, I have lived a life of movement and contemplation. I started professional dance training at a young age and got swept up in the joys of learning to use my body to express emotion, the pure athletics of big, dynamic movement, and the precision and care that classical ballet demands. I discovered I had a natural talent, and I left my small town in Alaska to attend a prestigious arts boarding school in Southern California. It’s there at the age of 16 that I discovered yoga. My modern dance teacher would use it as a warm-up for her classes. It may be hard to believe, but initially, I didn’t enjoy yoga. However, something was compelling about the practice and I decided right there, I wanted to learn more, and I stuck with it.

I moved to New York City to attend the Tisch School of the Arts at New York University, and, much like boarding school, yoga was a part of my daily training. I saw how much it helped me navigate the rigors of the professional dancing world, both mentally and physically. My teacher at Tisch offered me a spot in her first-ever yoga teacher training, and I accepted. It took me on a journey I could have never imagined.

I spent a decade dancing, performing, and teaching yoga. I taught anyone who would let me, in the tiniest studios in Brooklyn, to the biggest mega gyms of Manhattan. At one point, I had over 20 classes and clients a week, ranging from big-name celebrity students to a yoga therapy client in her 80s with advanced dementia. In 2012, I took my 500-hour yoga teacher training with esteemed teacher and yoga pioneer Cyndi Lee, and shortly after I began assisting her. We’ve had an incredible journey of teaching yoga all over the USA and filming for Yoga International, Yoga Journal, and Lion’s Roar Magazine.

In recent years, I’ve niched down into being a private practice specialist and yoga teacher trainer. I see between 10 and 15 private clients a week in NYC and have taught and directed both 200- and 300-hour yoga teacher trainings. I also coach and mentor young teachers on how to create a viable business as a yoga professional that is in line with their values.

I’m a certified meditation teacher and have spent a decade studying intensively inside the Tibetan Buddhist tradition. I’ve taken refuge vows, attended over 20 retreats, and Buddhist philosophy informs every aspect of how I teach yoga and interact with the world.

For more about Hunt, visit huntparryoga.com.

Please join us for Moving into Stillness: An Afternoon of Yoga and Meditation with Hunt on March 13, 2021.

A thing of beauty is a joy forever. —John Keats, from “Endymion”

Very often I am asked why I place my work under the rubric of movement rather than dance.  Let me respond to this by journeying back to a very early memory. I was barely seven. As the daughter of immigrants who arrived here blown by the fury of the time, I was raised with very little in the material stronghold. Toys and games were created from what was at hand, and culture seeped in only through the magic of the radio and the book. So it was especially magical when my father came home one day with two tickets to see the fabled dancer Maria Tallchief as the leading presence in The Firebird ballet.

I remember nothing about the intricate footwork or the imaginative choreographic design. Before me was the most famous dancer of the time, and somehow I was not watching her feet! I was riveted instead by something fuller, something deeper, something more magnetic than her technical prowess. Before me was a dancer whose eyes expressed as clearly as her toes; whose body and spirit were in a state of at-one-ment.

At some point during the performance, a mystical transfer occurred, and suddenly, I, too, sitting in the hard seat of the Brooklyn Academy of Music, experienced and lived the vital movement of the dance. Years later, I understood that it was this mysterious peak experience that served as the initial catalyst for a lifelong devotion to conscious movement work, using it as a tool for healing, evolution, and transformation.

My professional vision returns us to the organic patterns we used when we lived in intimate connection with the earth. This understanding lies at the root of the yoga and movement classes I design, choreograph, and teach. These kinesthetic motifs were innate to a life that once placed an ear close to the ground and lifted eyes upward to read the signs and signals of nature. They satisfy the body’s longing for movement that is pure, joyous, and essential. When we move with Beauty and Truth, we too are moved, and that is the gift that deepens the practice each and every time.

For more information about Judith’s teaching offerings, visit judithrosevm.com.

It's 4:30 am on Monday morning, and I am sitting in LAX International Airport after a whirlwind experience at the first  annual Accessible Yoga Conference (AYC). I am blissfully  exhausted, relieved, and proud to have been invited to contribute to such an amazing event.  

Only a few short weeks ago, I traveled from my hometown of  Windsor, Ontario, Canada, to the sunny and gorgeous city of  Santa Barbara, California. As I arrived at the Accessible Yoga Conference, I was greeted by my colleagues from the Yoga and Body Image Coalition, and together we embarked on an incredible journey that would expand my awareness of how yoga and diversity appear on the mat.

As the founder of the Yoga For All movement, my vision has always been to make the yoga world more inclusive. Yoga For All is aimed at creating a brave space for people in larger bodies, the LGBTQ community, people of every race and socioeconomic  status, and those in differently abled bodies. Whether or not they are struggling with barriers in asana, these individuals all deserve to feel safe, included, and supported within the global yoga community. The founding principles of Yoga For All have evolved alongside my experience leading and teaching physical yoga practices within my local community and abroad. I've realized that there are many different barriers preventing people with large bodies, those of color, and other marginalized  populations from practicing and embracing yoga. The barriers include financial accessibility, able-ism, sexism, homophobia, transphobia, and geographical availability. In response, Yoga For All began to focus on changing attitudes toward how we see ourselves, how we see each other, our ideas about what yoga is, and what yoga means to people on the margins of dominant culture. I believed we needed to demystify yoga and make it  possible for all to feel welcome.  

While at the conference, I had the pleasure of meeting Matthew Sanford, a man I have long admired for his role in creating environments of inclusivity in yoga. His teachings focus on the connection between the body and mind, regardless of what body you have. His message is that your body isn’t something that needs to be overcome. In hearing Sanford speak, I realized that I'd never heard his story in its entirety before, and I found myself profoundly moved. I felt connected to the power of his experience and what it means to feel like you don't belong. Matthew became a paraplegic at the age of 13, and I realized that many of his  experiences mirrored my own experiences as a person of color living in North America. I had felt different too. His story also shed light on how our lives are often determined by how others view our differences as a burden, limitation, disability, or an "unfortunate" set of circumstances. It reminded me that we must consciously choose how we view our circumstances, and we must advocate for ourselves.  

It reinforced for me the idea that we all want many of the same things. We want love and acceptance, and we want to feel our lives matter. We all feel love, anger, and disappointment, and we all have insecurities about ourselves and our bodies (regardless of what bodies we occupy). Our light comes from the same source. It is our bodies, external influences, and our experiences  that make us seem different. At the end of the day, we all want to believe in something, be it science, God, or the power of the universe. We desire to connect to the miracle of this existence, even if we view it through different lenses.  

At this conference, I felt included. I felt that I belonged. The Accessible Yoga Conference was a one-of-a-kind experience.  It was about offering yoga to bodies with varying abilities and disabilities, and I was thrilled to witness a full range of bodies that we don't often see at mainstream yoga conferences. It also seemed that many of the people who attended had a deeper connection to the spiritual practices of yoga, letting asana take a back seat. For me, this was both new and refreshing. From my previous experiences at yoga conferences, I had grown accustomed to seeing mostly young, thin, and flexible Lululemon-clad yogis drinking fancy coffee and exploring advanced asana practices. Because I don't fit that cultural mold, I often feel like an observer at mainstream conferences. But at this conference, I felt included. I felt that I belonged. And it seemed to me that others  would be open to a new perspective on yoga teachings. When I first spoke with Jivana, the conference’s founder and visionary, I explained that I wanted to share a Yoga For All class that was full of positive and playful energy. I also wanted to create a supportive environment where everyone could share their personal practice experiences. And while my intention to be as inclusive as possible at the AYC (and as a yoga teacher in general) had long been set, the more practitioners I met and the more I listened to their stories, the more I began to feel that my initial understanding of what "accessible yoga" looked and felt like was changing (and drastically) since first pitching my class to Jivana.  

My class was billed as Yoga For All. But as my time to teach approached, I started to ask myself: Was it really for all? Was I ready and equipped to offer something for someone in a wheelchair? Fortunately, I got the opportunity to find out. Rev Rudra, a powerful human being in a wheelchair, arrived willing and ready to share his authentic self as a participant in my first AYC workshop. Rev is a self-realized yoga practitioner, which means that he knows his body better than I (or any other yoga  teacher), and he is not afraid to make his yoga experience individual and unique for himself. He connected with his wheels as an extension of his body. His forward folds included a bolster on his lap. He moved with grace and awareness from his chair to  the floor. It was amazing to watch this person so connected to his body in a way that was hard for an able-bodied person to truly understand. I was excited to see him enter my space. He did his  practice, and he added dimension to class. His poses were beautiful and made me see asana in an entirely different way. Whenever I share a yoga class with students, be it in a local studio or at a large yoga conference, the most important thing I ask them to do is to create their own experiences. It is important to me that students come as they are, use what they have, and do what they can. I never want to single out anyone, or to use a student as an example without their permission. My goal is simply to allow each and every individual to feel included and free to explore their experience of yoga as it unfolds.  

I want to create an inclusive space for all. I want to encourage fellow yoga teachers, and our students, to look at our yoga spaces and begin asking: "Why is there a lack of diversity here, and how do we create more? Why are we so afraid to take different approaches to teaching yoga? How can we create classes that help people feel safe? How can we make yoga more  socioeconomically and geographically accessible? How do we create classes that invite and celebrate different cultures? Can we be okay with offering a brave space for people of color to practice?" The recent backlash in Seattle around POC classes shows that we are not willing to listen or help people when they tell us what they need. We have yoga for large bodies, women-only spaces, men-only spaces, yoga for children, prenatal yoga, and yoga for older adults. Why are classes for POC so threatening? I have watched people build their confidence in specialized classes, and my experience is that they do move outward to other classes once they feel empowered by the practice. When more people feel more comfortable with yoga, the more specialized classes won’t be needed any longer.

We need to create space and time for the difficult but important conversation on yoga and diversity. Growth happens outside of  comfort zones. Engaging in a meaningful way with people who  are different from us changes our perceptions of each other and the world. As individuals who practice mindfulness, we simply must walk our walk.  

So, as I sit here and reflect on my experiences and all of the insights I gathered during my time at the AYC, I have begun to realize that Yoga For All isn’t just a progressive asana class. Instead, it is a conversation about how we each step into our personal power—as we do a little asana along the way! Yoga For All is about making yoga more of an internal practice, rather than an external one. It happens by confronting and accepting change, supporting each other in the practice of yoga, and embracing the  power that comes from sharing our personal stories.  

I want to thank all the practitioners, supporters, and conference organizers behind the Accessible Yoga Conference for being true game-changers. Thank you for allowing me to share my vision of accessible yoga and for teaching me about the lessons all around me as we venture to create a yoga experience that is truly accessible for all.  

Growth continues, for all of us.

Nature possesses a qualitative energy through which we can either expand into wisdom or contract into ignorance.
—David Frawley, Ayurveda and the Mind

Seasonal rituals are created to aid our bodies in adjusting to seasonal shifts in temperature, moisture, sunshine, and diet to make these periodic transitions smooth. We achieve this by shoring up the immune system through a combination of nourishing practices that are individually applied based on deficiencies or excesses in any of the five elements in the body. The five elements are earth, water, fire, air, and space.

• Earth (prithivi) rules the lower body. The primary areas are the feet, thighs, and knees with relationship to the hips and sciatic nerve. Connecting to the Earth through the four corners of the feet honors the four directions, thereby setting a strong foundation.
• Water (apas) rules the hips. The area of focus is the hips, sacrum, and psoas, and water is seen in the secretions and digestive juices, mucous, and plasma. When aligned in this area, it brings fluidity and flow to the body. Without fluidity, this area promotes “stuckness” and uncoordinated movements.
• Fire (agni) rules the navel. The primary areas in practice are the core, lower back, and diaphragm. Itlies in the grey matter of the brain, retina (perceives light), digestive fire, metabolism, and enzyme systems. The organs of transformation can be transformed by heat, metabolism, digestion, and assimilation. Fire can give you the power to direct, power to change, ability to absorb, take in, and let go. Alignment of the torso is essential for enhancing the effectiveness of this element.
• Air (vayu) rules the chest. The affected areas are the shoulders, lungs, and heart. Air can be seen in the pulsation of the heart and breath in the lungs, sensory movements, and nervous system. The area of contraction and expansion allows for the ability to freely express oneself.  Tightness in the neck affects this ability, therefore the application of good shoulder alignment promotes the freedom of air through the throat.
• Ether (akasha; space) rules the neck. The affected areas are the throat, forehead, and mental field and the spaces in our bodies, for example, the mouth and inner ear. Space governs the idea of creating space in the body and mind, personal space, and boundaries. It controls the regulation of our emotions and passions. It is the primary area of governing spiritual progress. In physical practice, we enhance the efficiency of the element ether through the application of skull alignment.

Balancing the five elements in yoga is called Tattva Shruddhi, which is the process of integrating our felt experience. Creating balance between these five elements brings the body back to harmony.

Ayurveda is the overarching structure by which specific yoga asana is prescribed. Ayurveda is the tradition from which the art and science of sequencing and breath practices are informed. Both meditation and yoga asana are key aspects in Ayurvedic lifestyle practices.

While meditation has the ultimate goal of enlightenment, for the everyday householder meditation has additional goals of increasing sexual vitality, mental acuity, and overall radiance. Life force (prana), radiance (tejas), and vitality (ojas) are the measuring sticks by which Ayurveda assesses physical and mental well-being.

Prana is the vital force that maintains the respiration of the cell and is the flow of intelligence in the cell. Prana governs all higher cerebral activity and the biological functions of the other two essences. Prana is carried by the fluids in the body and is the vital energy we take in not only through foods but through liquids and breathing. It is responsible for enthusiasm and expression in the psyche without which we suffer from stagnation and depression.

Tejas is the intelligence of the cell. It is the essence of the heat we absorb, not only through our food but also through the skin, where we absorb sunlight. Tejas is fed through visual impressions. It governs mental digestion and absorption, without which we lack clarity and determination. Tejas has subtle energy and heat; we rise because of tejas. It helps us get to a transcendental state; without it there is no awakening. Tejas unfolds the intelligence to burn past life karma. It is the light of your true nature that burns brightly.

Ojas is the essence related to vitality and immunity. The pure essence of the bodily tissues (dhatus), ojas is a protoplasmic, biological substance—not a romantic concept.  It is our natural resistance to fight infection. Ojas must be strong to avoid invaders or chronic illness. It is influenced by the power of agni, which determines digestion and the quality of assimilation. Ojas is fed through the sensory impressions of taste and smell. It provides psychological stability and endurance, without which we experience mental fatigue and anxiety.

An experienced practitioner will examine an individual through the Ashtavidha Pariksha, which includes the examination of pulse, eyes, urine, stool, skin, tongue, voice, and build to determine the state of prana, ojas, tejas, and the distribution of the five elements.

Yoga asana has the goal of creating physical health and mental equilibrium. Ayurveda seeks to nurture physical vitality and mental clarity to allow for living life to the fullest.

Ayurveda, like all good medicine, is both an art and a science. Science is based on laws and requires scientific uniformity of symptoms and treatments. Ayurveda looks to uncover the deeper causes of disease, including but not limited to thoughts and behavior. Thoughts and behaviors can solidify into bad habits and lead toward preventable illness. Ayurveda assists in uprooting them at their cause. 

Because the habits and behaviors that lead to illness vary from person to person, treatment in Ayurveda differs from person to person. Though there may be uniformity in certain treatments, dosage and carrier substances will vary by constitution. The prescriptions consider the following variables: time of life, time of year, state of imbalance, individual constitution, and ability. 

For example, fall is a challenging time for people of a vata (air + ether) nature, but harmonizing for people of a kapha (water + earth) constitution. Individuals will benefit from practices that consider nature (dosha) and other variables. Generally, we can apply seasonal recommendations to suit the needs of the larger majority of practitioners then work individually in more complicated situations.    

Fall and winter govern the elements air and ether, in winter most people benefit from a slower more grounded yoga practice that emphasizes rhythm and support. The diet should be oily, nutritionally dense, fresh, and warm. Extra sleep and a longer savasana are essential to supporting vata. Scents should be grounding such as sandalwood and rose, as well as daily abhyanga self-massage with appropriate oils and herbs. 

Seasonal practices incorporated into a routine provide immeasurable support that becomes undeniable overtime.

For more information about the five elements and Colleen’s teaching offerings, visit colleenlilayoga.com.

Nature is replete with various rhythms and cycles—day follows night, night follows day, seasons come and go. Similarly, there are biological rhythms to our bodies, minds, and emotions. When our inner world is in sync with the natural cycles around us, we feel a sense of harmony and well-being. When we are disconnected in this way, our stress and discomfort increases, we grow discontent, and our vitality diminishes. Yoga and Ayurveda offer us an array of simple tools to help keep us healthy and at peace through honoring and connecting us with the wisdom of the season.

Winter is nature’s time of hibernation, retreat, and contraction. As winter’s cold, wet, dark, and heavy qualities increase around us, they grow within us as well.

Winter demands that we move inward for rest and replenishment, just as the earth stops producing in order to build a new reserve and be bountiful again in spring.

However, balancing with the winter cycle is an art that usually requires some extra loving care as these shorter darker days can leave us feeling a little "heavier." Even the most stable of us can experience the winter doldrums or the all-out blues. Many healing systems look at this normal reaction to the season as helpful and healthy, as it helps us stay put long enough to more deeply recuperate all of our systems. However, while honoring this down time, we need to ensure we don't grow listless in our body or mind. A main tenet of yoga and Ayurveda is that "like increases like.” Therefore, to prevent winter’s contracting elements from "weighing us down," we need to equalize by creating warmth, lightness, and openness in our yoga practice and lifestyle.

Slow-flow yoga and expanding restorative postures (think goddess pose) are a great way to warm the body, create circulation, encourage elimination, and cultivate inward awareness and receptivity—without expending unnecessary energy or depleting ourselves. We can work deeply and mindfully with while not "spending" precious energy reserves. Personally, at this time of year, while keeping up with a morning mindful movement practice and evening restorative, I also draw a bit more on my Metta practices to create a feeling of emotional warmth and wellness.

Lastly, while most of us are experiencing less movement "out and about" in general during these current pandemic conditions—and even while we may be feeling a bit of cabin fever—keep in mind that overexerting, overstimulating, or any kind of over-effort in a yoga practice or physical exercise is not in harmony with a winter healing routine. Think more like the qualities of cinnamon rather than hot sauce right now—keep things steadily warm rather than kicking up temporary spikes of fiery hot. When you take good care of yourself in the cold season, you’re creating benefits for both present and future. How you nurture yourself throughout the winter will dictate how you bloom in the spring.

Winter is a slow, inward, quiet season, not a time of expansion or energy spending.

Chogyam Trungpa reminds that this cycle of down-time is essential: 

There are times to cultivate and create, when you nurture your world and give birth to new ideas and ventures. There are times of flourishing and abundance, when life feels in full bloom, energized and expanding. And there are times of fruition, when things come to an end. They have reached their climax and must be harvested before they begin to fade. And finally of course, there are times that are cold, and cutting and empty, times when the spring of new beginnings seems like a distant dream. Those rhythms in life are natural events. They weave into one another as day follows night, bringing, not messages of hope and fear, but messages of how things are.

Register for Jillian's December 12 workshop here.

The marvelous world of mudras is a mysterious one at first glance. Yet with a bit of guidance and information, the mystery is unraveled and their powerful gifts for health and healing become clear. 

Mudra (/muˈdrɑː/ [listen]; Sanskrit: मुद्रा, IAST: mudra) is defined as a "seal," "mark," or “gesture" and originated in India. It is used in the ritual of yoga, uniting body, mind, and spirit. This article references the mudras created with one or both hands, yet there are mudras that involve the whole body (asana). 

Let’s see how mudras work and how they can open a path for personal healing. It is my intent that yoga instructors become aware of how mudras support the teachings of yoga asana and meditation.

To begin, it may help to think of a mudra as a recipe, and as with all recipes, there are ingredients, instructions, and outcomes. The ingredients are elements of matter: earth, water, fire, air, and space. Just as the natural elements are present in mudras, so are the physical elements present in our bodies. For example, earth expresses as bones, muscles, tissues, and organs; water expresses as blood, tears, urine, synovial fluid, and lymphatic fluid; fire is your temperature of 98.6ish, which fuels the process of metabolism; air is the breath; and space … well, it is there in your cells, your joints, and hopefully, on occasion, between your thoughts. 

Additionally, there is the ingredient of prana, delivered to us through breath as expression and movement of the life force. This movement is known as the prana vayus. Prana’s movement reflects the five directions: north, south, east, west, and center. 

In this mudra, the hands, fingers, spine, and breath work in unison and focus fire, the great metabolizer, providing heat for transformation and purification. It may sound too good and too easy, and yet I am confident that with skillful use and respect, anyone can learn this mudra and produce this outcome.

So how does this mudra also soothe the nervous system? Well, it’s all in the prana. A safe, effective fire is one that is contained and centered in a designated place, for example, a fire pit or oven. In the human body, fire’s locale is the center of the body, between the rib cage and pelvis. Its heat metabolizes food, its warmth is circulated through the blood, and its light glows upward to the eyes and brain, producing discernment and clarity. Think of it this way: If the elements are not in balance—the air (wind) moves too fast and is undirected (air pushing fire around) and water is deficient causing dryness—then our bodies would align with a fire gone rogue. (Millions of acres and thousands of people are living the devastation of fire uncontrolled.) Yet when fire is contained, we are mesmerized by it and we gather around and relax and settle. Our nervous systems are calmed.

Mudras are powerful tools for health and healing. While this article hopefully provides a light introduction, mudras require respect. They are not picked up willy-nilly and applied on the run.

For more about this mudra and several other mudras that can support a life that is responsive, compassionate, and purposeful, please join me for my YTA workshop on November 14.