How to Talk to a Tree

Take a walk in your local park or woods and learn how to tune into these wonderful beings and listen to the wisdom they may have to impart.




1. Wander through different groups of trees, quieten your mind and practice tuning into their energy. In some parts of the forest, the trees may seem more "awake" than in others. Some may appear to exude warmth and friendliness, while others remain aloof. Notice how different species emanate different kinds of energy.

2. Let yourself be drawn toward one tree in particular, and move closer toward it. Observe every part of it from root to top. Every tree has an energy field, an aura. See if you can detect where the aura begins by walking towards and away from the tree and using the palms of your hands to sense its energy.


3. Send warm energy toward the tree from your heart and ask if it will allow you to draw closer and spend some time with it. If it is granted, walk closer to the tree and circle it slowly in a sunwise direction. Then put both your hands and your body against the trunk and tune into its consciousness. Notice how the tree looks close up, how it smells and how it feels against your skin.

4. Rub a fresh leaf or needle between your fingers and inhale the fragrance.


5. Now sit down against the trunk and open yourself to the power of the tree, and let it take you into a deep state of meditation. You don't have to do anything other than stay relaxed and present and let the tree calm your thoughts and gently cleanse your mind of all the agitation of modern living. Enjoy this state of peace for as long as you want.


6. Open up a dialogue with the tree. You can ask questions about it, about yourself, and also for guidance on any problems. Sit in the silence and wait for a response, which usually comes as an inner sense of `knowingness.'


7. When you are ready, stand up and place your hands on its trunk again, sending it thanks from your heart.



written by Mara Freeman

Beginner's guide to meditation practice

 

Although you don't need to formally meditate in order to practice hatha yoga—nor is the practice of hatha yoga mandatory in order to meditate—the two practices support each another. Through your practice of yoga, you've enhanced both your abilities to concentrate and to relax—the two most important requirements for a meditation practice. Now you can deepen your understanding of what meditation is and begin a practice of your own.

What Is Meditation?

An exquisite methodology exists within the yoga tradition that is designed to reveal the interconnectedness of every living thing. This fundamental unity is referred to as advaita. Meditation is the actual experience of this union.


In the Yoga Sutra, Patanjali gives instruction on how to meditate and describes what factors constitute a meditation practice. The second sutra in the first chapter states that yoga (or union) happens when the mind becomes quiet. This mental stillness is created by bringing the body, mind, and senses into balance which, in turn, relaxes the nervous system. Patanjali goes on to explain that meditation begins when we discover that our never-ending quest to possess things and our continual craving for pleasure and security can never be satisfied. When we finally realize this, our external quest turns inward, and we have shifted into the realm of meditation.


By dictionary definition, "meditation" means to reflect upon, ponder, or contemplate. It can also denote a devotional exercise of contemplation or a contemplative discourse of a religious or philosophical nature. The word meditate comes from the Latin meditari, which means to think about or consider. Med is the root of this word and means "to take appropriate measures." In our culture, to meditate can be interpreted several ways. For instance, you might meditate on or consider a course of action regarding your child's education, or a career change that would entail a move across the country. Viewing a powerful movie or play, you may be moved to meditate upon—or ponder—the moral issues plaguing today's society.


In the yogic context, meditation, or dhyana, is defined more specifically as a state of pure consciousness. It is the seventh stage, or limb, of the yogic path and follows dharana, the art of concentration. Dhyana in turn precedes samadhi, the state of final liberation or enlightenment, the last step in Patanjali's eight-limbed system. These three limbs—dharana (concentration), dhyana (meditation), and samadhi (ecstasy)—are inextricably linked and collectively referred to as samyama, the inner practice, or subtle discipline, of the yogic path.


Recall that the first four limbs—yama (ethics), niyama (self-discipline), asana (posture), and pranayama (life-force extension)—are considered external disciplines. The fifth step, pratyahara represents the withdrawal of the senses. This sensual withdrawal arises out of the practice of the first four steps and links the external to the internal. When we are grounded physically and mentally, we are keenly aware of our senses, yet disengaged at the same time. Without this ability to remain detached yet observant, it is not possible to meditate. Even though you need to be able to concentrate in order to meditate, meditation is more than concentration. It ultimately evolves into an expanded state of awareness.


When we concentrate, we direct our mind toward what appears to be an object apart from ourselves. We become acquainted with this object and establish contact with it. To shift into the meditation realm, however, we need to become involved with this object; we need to communicate with it. The result of this exchange, of course, is a deep awareness that there is no difference between us (as the subject) and that which we concentrate or meditate upon (the object). This brings us to the state of samadhi, or self-realization.


A good way to understand this is to think about the development of a relationship. First, we meet someone—that is, we make contact. Then by spending time together, listening to, and sharing with each another, we develop a relationship. In the next stage, we merge with this person in the form of a deep friendship, partnership, or marriage. The "you" and "me" become an "us."


According to the Yoga Sutra, our pain and suffering is created by the misperception that we are separate from nature. The realization that we aren't separate may be experienced spontaneously, without effort. However, most of us need guidance. Patanjali's eight-limbed system provides us with the framework we need.

Ways to Meditate

Just as there are numerous styles of hatha yoga, so there are many ways to meditate. The first stage of meditation is to concentrate on a specific object or establish a point of focus, with the eyes either opened or closed. Silently repeating a word or phrase, audibly reciting a prayer or chant, visualizing an image such as a deity, or focusing on an object such as a lighted candle in front of you are all commonly recommended points of focus. Observing or counting your breaths and noticing bodily sensations are also optional focal points. Let's take a closer look.


The Use of Sound. Mantra yoga employs the use of a particular sound, phrase, or affirmation as a point of focus. The word mantra comes from man, which means "to think," and tra, which suggests "instrumentality." Therefore, mantra is an instrument of thought. It also has come to mean "protecting the person who receives it." Traditionally, you can only receive a mantra from a teacher, one who knows you and your particular needs. The act of repeating your mantra is called japa, which means recitation. Just as contemplative prayer and affirmation need to be stated with purpose and feeling, a mantra meditation practice requires conscious engagement on the part of the meditator. Maharishi Mahesh Yogi's Transcendental Meditation (TM) espouses the practice of mantra yoga.


Chanting, an extension of mantra yoga, is a powerful way to enter into meditation. Longer than a mantra, a chant involves both rhythm and pitch. Western traditions use chants and hymns to invoke the name of God, to inspire, and to produce a spiritual awakening. Dating back to Vedic times, Indian chanting comes out of a tradition that believes in the creative power of sound and its potential to transport us to an expanded state of awareness. The rishis, or ancient seers, taught that all of creation is a manifestation of the primordial sound Om. Reflected in an interpretation of the word universe—"one song"—Om is the seed sound of all other sounds. Chanting Sanskrit often and properly produces profound spiritual and physical effects.


Many beginners find using a mantra in their meditation very effective and relatively easy. Chanting, on the other hand, can be intimidating for some people. If you feel awkward chanting on your own, use one of the many audiotapes of chants on the market, or participate in a group meditation where a meditation teacher leads the chant and the students repeat it. Although chanting in Sanskrit can be powerful, reciting a meaningful prayer or affirmation in any language can be effective.


The Use of Imagery. Visualizing is also a good way to meditate; one that beginners often find easy to practice. Traditionally, a meditator visualizes his or her chosen deity—a god or goddess-in vivid and detailed fashion. Essentially any object is valid.


Some practitioners visualize a natural object such as a flower or the ocean; others meditate on the chakras, or energy centers, in the body. In this type of meditation, you focus on the area or organ of the body corresponding to a particular chakra, imagining the particular color associated with it.


Gazing. Another variation on the use of imagery is to maintain an open-eyed focus upon an object. This focus is referred to as drishti, which means "view," "opinion," or "gaze." Again the choices available to you here are virtually limitless. Candle gazing is a popular form of this method. Focusing on a flower in a vase, or a statue, or a picture of a deity are other possibilities.


Use this technique with your eyes fully opened or partially closed, creating a softer, diffused gaze. Many of the classical hatha yoga postures have gazing points, and the use of drishti is especially emphasized in the Ashtanga style of hatha yoga. Many pranayama techniques also call for specific positioning of the eyes, such as gazing at the "third eye," the point between the eyebrows or at the tip of the nose.


Breathing. Using the breath as a point of focus is yet another possibility. You can do this by actually counting the breaths as you would in pranayama practice. Ultimately, however, meditating on the breath just means purely observing the breath as it is, without changing it in any way. In this instance, the breath becomes the sole object of your meditation. You observe every nuance of the breath and each sensation it produces: how it moves in your abdomen and torso, how it feels as it moves in and out of your nose, its quality, its temperature, and so on. Though you are fully aware of all these details, you don't dwell on them or judge them in any way; you remain detached from what you're observing. What you discover is neither good nor bad; you simply allow yourself to be with the breath from moment to moment.


Breath observance is the predominant technique used by practitioners of vipassana, commonly referred to as "insight" or "mindfulness" meditation. Popularized by such renowned teachers such as Thich Nhat Hanh, Jack Kornfield, and Jon Kabat-Zinn, this is a form a Buddhist practice. The word vipassana, which literally means "to see clearly" or "look deeply," is also interpreted to mean "the place where the heart dwells," and reflects the premise that thought arises out of our hearts.


Physical Sensations. Another way to meditate is to watch a physical sensation. Practice this with the same degree of detail as you would when watching the breath. In this context, you will look deeply at, or penetrate, a particular sensation that draws your attention, such as how hot or cool your hands feel. The increased sensitivity you gained due to your asana practice may provide you with other points of focus: the strength of your spine or the suppleness you feel in your lower body, for example. Observing a particular emotion or any specific area of discomfort is also a possibility. Whatever you choose remains your point of focus for the whole practice. You may find that observing a physical sensation can be more challenging than observing the breath. For most beginners, mantras, chants, and visualizations offer more tangible ways to replace or calm the scattered thoughts of our minds, which seem to be perpetually on sensory overload.

Meditation Postures

Sitting. Although you can meditate, or become fully absorbed in any activity or position of stillness, sitting is the most commonly recommended posture. There are a number of classic seated poses, but Sukhasana (Easy Cross-Legged Pose) is obviously the most basic. More flexible meditators prefer Padmasana (Lotus Pose).


Sitting in a chair also works. It's no less effective and certainly no less spiritual, and it's often the best choice for beginners. The most important things are that your spine remain upright and that you feel steady and comfortable, the same two qualities necessary for performing asanas. To maximize comfort on the floor, place a cushion or folded blanket under your buttocks to elevate them and gently guide your knees down toward the floor. This helps support the natural lumbar curve of the lower back. Some people prefer kneeling "Japanese-style." You can buy small, slanted wooden benches for this position.


Relax your arms and place your hands on your thighs or in your lap, with the palms in a relaxed position facing up or down. Roll your shoulders back and down and gently lift the chest. Keep your neck long and the chin tilted slightly downward. Depending upon which technique you are following, the eyes may be opened or closed. Breathing is natural and free.


Walking. A moving meditation—highly recommended by many teachers—may be an enjoyable option for you. The challenge of this form is to walk slowly and consciously, each step becoming your focal point. Destination, distance, and pace are all incidental. Relax your arms at your sides and move freely, coordinating your breath with your steps. For instance, you might breathe in for 3 steps and breathe out for 3 steps. If that feels awkward or difficult, just breathe freely. Although you can practice walking meditation anywhere, choose a setting you particularly love—the ocean, a favorite park, or a meadow. Remember, getting somewhere is not the issue. Rather, the complete involvement in the act of walking becomes your meditation.


Standing. Standing is another meditation practice that can be very powerful. It is often recommended for those practitioners who find that it builds physical, mental, and spiritual strength. Stand with your feet hip- to shoulder-distance apart. Knees are soft; arms rest comfortably at your sides. Check to see that the whole body is aligned in good posture: shoulders rolled back and down, chest open, neck long, head floating on top, and chin parallel to the floor. Either keep your eyes opened or softly close them.


Reclining. Even though lying down is associated with relaxation, the classic corpse posture, Savasana, is also used for meditation. Lie down on your back with your arms at your sides, palms facing upward. Touch your heels together and allow the feet to fall away from one another, completely relaxed. Although your eyes may be opened or closed, some people find it easier to stay awake with their eyes open. A supine meditation, although more physically restful than other positions, entails a greater degree of alertness to remain awake and focused. Therefore, beginners may find it more difficult to meditate in this position without falling asleep.

The Benefits of Meditation

Research has confirmed what the yogis of ancient times already knew: Profound physiological and psychological changes take place when we meditate, causing an actual shift in the brain and in the involuntary processes of the body.


This is how it works. An instrument called an electroencephalograph (EEG) records mental activity. During waking activity, when the mind constantly moves from one thought to another, the EEG registers jerky and rapid lines categorized as beta waves. When the mind calms down through meditation, the EEG shows waves that are smoother and slower, and categorizes them as alpha waves. As meditation deepens, brain activity decreases further. The EEG then registers an even smoother, slower pattern of activity we call theta waves. Studies on meditators have shown decreased perspiration and a slower rate of respiration accompanied by a decrease of metabolic wastes in the bloodstream. Lower blood pressure and an enhanced immune system are further benefits noted by research studies.


The health benefits meditation produces naturally reflect the mental and physical effects of this process. At the very least, meditation teaches you how to manage stress; reducing stress in turn enhances your overall physical health and emotional well-being. On a deeper level, it can add to the quality of your life by teaching you to be fully alert, aware, and alive. In short, it is a celebration of your self. You are not meditating to get anything, but rather to look at and let go of anything you do not need.

Starting Your Own Meditation Practice

We highly recommend a period of daily meditation. Add it to the end of your asana practice, or set aside another block of time. The important thing is that you find a time that works best for you. Don't do too much too soon; you're apt to get discouraged and stop altogether.

When and Where to Practice

To establish consistency, meditate at the same time and in the same place every day. Choose a place that is quiet, one that is pleasant, where you'll be undisturbed.


Traditionally, the morning is considered the optimal time because you are less likely to be distracted by the demands of your day. Many people find that a morning meditation helps them enter the day with a greater degree of equanimity and poise. However, if a morning practice is a struggle, try an afternoon or early evening meditation.


If you are new to yoga and meditation, you may find adding five or 10 minutes of meditation at the end of your asana practice enough. When meditating independently of your yoga practice, a 15- to 20-minute time frame seems manageable for most beginners.

Posture

Choose a position that works for you. If you prefer sitting, either on a chair or on the floor, keep the spine erect and the body relaxed. Your hands should rest comfortably on your lap or thighs, with the palms up or down. If you choose to walk or stand, maintaining good posture is also critical, with your arms hanging freely by your sides. When lying down, place yourself in a symmetrical and comfortable position with the appropriate support under your head and knees if needed.

Method

Decide on your point of focus. If sound appeals to you, create your own mantra, silently or audibly repeating a word or phrase that is calming to you, such as "peace," "love," or "joy."


Affirmations also work. "I am relaxed" or "I am calm and alert" as you breathe out. Using a tape of chants or listening to a relaxing piece of music are also options.


If you choose imagery, visualize your favorite spot in nature with your eyes closed, or gaze upon an object placed in front of you: a lighted candle, a flower, or a picture of your favorite deity.


One way to observe the breath is to count it: Breathe in for three to seven counts and breathe out for the same length of time. Then shift to simply observing the breath, noticing its own natural rhythm and its movement in your torso.


Whichever posture and method you choose, stick with them for the duration of your meditation period. Indeed, once you find what works for you, you'll want to maintain that practice indefinitely.


Do not be surprised or discouraged by how frequently your thoughts wander. When you realize that your mind has become distracted, simply return to your chosen point of focus.

How Do You Know If It's Working?

At the beginning you might feel uncomfortable meditating—sitting for 20 minutes may cause your legs to fall asleep or cramp up, walking slowly may bring up feelings of impatience or agitation, and reclining poses may merely make you fall asleep. Conversely, you may have some profound experiences the first few times you sit, only to spend the next few frustrating days trying to duplicate them. Relax. Meditation shouldn't cause you to feel unreasonably stressed or physically uncomfortable. If it does, reduce the length of your practice time or change your position (from walking to sitting; from sitting to standing). If that doesn't work, go back to incorporating a few minutes of meditation into your asana practice instead of holding onto a formal practice. After a few days, try returning to your normal meditation routine.


If you continue having trouble with your meditation practice, you may need to seek the guidance of an experienced teacher or the support of a group that meets regularly to meditate together. Indications of your progress, with or without a teacher or group, are feelings of mental calm and physical comfort, and the ability to be present in all your experiences.

By Mara Carrico

KUNDALINI

I took a Kundalini class years ago and I loved it. It was a 2 hour session with lots of breathing, chanting, poses and interaction with others in the class. The teacher also gave us a lot of history and facts about Kundalini. After the 2 hours was over, I felt like I had slept for 8 hours. It was wonderful. I felt so refreshed and rejuvenated. I was truly amazed.


Kundalini literally means coiled. (aka serpent power)
The Kundalini resides in the sacrum bone in three and a half coils and has been described as a residual power of pure desire.

Kundalini is a psycho-spiritual energy, the energy of the consciousness, which is thought to reside within the sleeping body, and is aroused either through spiritual discipline or spontaneously to bring new states of consciousness, including mystical illumination.

The power of kundalini is said to be enormous. Those having experienced it claim it to be indescribable. The phenomena associated with it varies from bizarre physical sensations and movements, pain, clairaudience, visions, brilliant lights, superlucidity, psychical powers, ecstasy, bliss, and transcendence of self. Kundalini has been described as liquid fire and liquid light.

HARI NAM, SAT NAM, HARI NAM, HARI.
RA MA DA SA, SA SAY SO HUNG.
ONG NAMO, GURU DEV NAMO.

The Fourth Chakra: Love

The fourth Chakra, Anahata (not struck), is located at the heart (center of the chest). Its color is green and its issues are love, compassion, acceptance, and trust. Affirmation: May I be free to feel my true feelings, desires and passions, and be at home in my heart. Yoga Poses to Activate this Chakra: Fish Standing yoga mudra Pigeon Camel Standing backbend Prayer twist Yoga Practices to Activate this Chakra: Mudra: Hridaya and Anjali Mantra: Yam Meditation: Heart Chakra Meditation

The fourth Chakra, Anahata (not struck), is located at the heart (center of the chest). Its color is green and its issues are love, compassion, acceptance, and trust.

Affirmation: May I be free to feel my true feelings, desires and passions, and be at home in my heart.

Yoga Poses to Activate this Chakra:

Fish
Standing yoga mudra
Pigeon
Camel
Standing backbend
Prayer twist

Yoga Practices to Activate this Chakra:

Mudra: Hridaya and Anjali
Mantra: Yam
Meditation: Heart Chakra Meditation

written by Timothy Burgin

KOAN

~ ~ a koan is an paradoxical anecdote or riddle that has no solution ~ ~

they are used in Zen Buddhism to show the inadequacy of logical reasoning

make a teapot walk around the room

why is the sky blue?

where will you go after death?

ride a buffalo while walking

what is, is what?

what is insight into impermanence?

great understanding comes with great love

how do you keep a mind that is clear like space?

how many stars are in heaven?

why is that thing not you?

without anxious thought, doing comes from being

while you are living, know that you are dying

the essence of the wind and the working of the wind - what are they like?

the wise do not strive to arrive

what is the place without cold, without heat?

do not attach to anything that arises in the mind

everyday is a good day

what is mind?

what is the one pure and clear thing?

how many strands of hair do you have on your head?

passion is the highest wisdom

what is destiny? is it the choices you make?

The Five Buddha Families

The Five Buddha Families. Which one are you? ~ Linda V. Lewis

The Buddha Families—Buddha, Vajra, Ratna, Padma, Karma—are like Western Astrological Signs. Only totally different.

The Buddha families as presented by Chogyam Trungpa Rinpoche are a description of five qualities of energy.

They describe qualities we all have. They are not meant to solidify one’s ego through identifying them the way some people identify with their astrological signs. They are instead a fluid working basis for recognizing our current sanity or neurosis.

Practitioners of the buddhadharma are not expected to be uniformly cool or warm, smart or spacious. Especially since these families come from the vajrayana tradition, they permit a great openness for us to work on ourselves in order to bring out our intrinsic wisdom. The main demand is to be honest and to be willing to see how we are manifesting—sanely or neurotically.

Each Buddha family has an emotion associated with it, which can be transmuted into wisdom, as well as a color, element, landscape, direction, season, and even a time of day. Since we change both physically and mentally, our styles, modes of being, likes and dislikes change over the years. Thus the predominant Buddha family of a person may change, influenced often by age or circumstances. This is because we all embody and have access to all the five Buddha energies.

The central Buddha family is Buddha, which has the quality of space and accommodation. If a friend asks you, “Would you like to see ‘Avatar’ or ‘Oceans’?” you might say, “Oh, either one,” if you were in a Buddha frame of mind. It’s not that you don’t care. It’s that you have no sharp edges, no strong likes and dislikes. Your mode of being is even and does not tend to react to excitement, yet you are open if not enterprising.

But the neurosis of the Buddha family is dullness, a kind of bubble-gum or molasses mind. Buddha neurosis ignores the vividness of life because it does not want to see. Think of someone in a Lazy-Boy chair in front of a blaring TV who cannot find the remote and who doesn’t want to bother to get up to change the channel. Although the stupor is thick, if there is a flicker of wakefulness, it can transform the sloth into the Wisdom of All-Encompassing Space. That flicker of wakefulness can encourage him to be tired of nesting in indifference and inertia, and can provoke him to get out of the Lazy-Boy, turn off the TV, and clean up the living room, creating space.

This is the wisdom, which makes it possible for the other Buddha families to function. It is like wakeful oxygen, the air of life. The Buddha energy is usually portrayed as blue, like the sky or cool space. Its symbol is the eight-spoked wheel of dharma.

The Vajra family is known for precision and intellectual exactness. It is associated with the East and the lightening sky of dawn. Its symbol is the diamond-like or adamantine thunderbolt called a vajra. If it were a Vajra person who asked the Buddha friend which film he would prefer, the attitude of “either one” would be puzzling and require investigation. At times a Vajra person may seem cold or sharply cutting like an icicle, because there is a tendency to analyze or at least question, “How can you have no preference?”

The Vajra personality works with white-hot anger. Vajra neurosis tends to have a short fuse, super ready to criticize or at least to analyze what is wrong with an idea or situation. But if a Vajra person can just feel and stay with the emotion of anger, rather than either self-righteously expressing rage and getting off on it—or suppressing it tightly inside—the clarity of anger turns naturally into Mirror-like Wisdom and he can begin to express intelligently and without blame his concerns and insights.

Usually when we’re angry we want to get it off our chest, or, out of fear, suppress it. In both cases we are trying to get rid of the anger rather than acknowledging and staying with it. But by registering the emotion, we can touch the clarity within the emotion and find a skillful way to express ourselves, without polluting and emoting all over the place, and without bottling it up for another day.

The Ratna personality tends to be proud and loves to collect and draw in richness. Ratna literally means jewel or precious gem. A Ratna lady’s home may be like a comfortable fortress full of various rich collections. Perhaps she has a great library or collection of paintings. In the kitchen where she loves to cook, she has every imaginable utensil, herb, and spice. Her garden may be a rich jumble of vegetables and colorful flowers, surrounded by vine-covered walls and planters overflowing with velvet petunias. She probably has a multitude of scarves, or silk ties if a man, and enjoys wearing a great deal of gold jewelry or “bling”. Such a person is gregarious and enjoys being surrounded by companions.

The sanity of Ratna expresses itself in the Wisdom of Equanimity. There is balance, and earthy stability. She is aware of self-existing richness in herself and her world and doesn’t have to always go “over the top”, replaying certain opera arias or dressing in brocade!

Recognizing the tendency to be prideful is the beginning of loosening up into the Wisdom of Equanimity. As the tendency to defend herself and to maintain ego’s way of doing things elaborately relaxes, she feels inspired instead to be generous and hospitable to everyone in her world.

Ratna is connected with the South, to the fertility and abundance of autumn. It is like sunshine mid-morning on a luscious, ripe and juicy peach!

The Padma family is provocative and magnetizing. Padma literally means lotus. This family is connected with fire and the burning red of the setting sun in the West, and with springtime, the time when winter softens into tender growth and brightens with the brilliant color of wild flowers. Many artists are of the Padma family. Padma people tend to be attractive and warm, with an instinct toward union.

But Padma neurosis is prone to fascination and seduction, followed by disinterest because the desire is to attract more than to have. This neurotic form of passion can be transformed with self-discipline into Discriminating Awareness, which knows what to attract, what to reject, in the first place. Then respect and communication can occur along with the warmth of genuine compassion, instead of the cycle of entrapment-rejection.

The final Buddha family is that of Karma, symbolized by a sword. This is the most efficient and active family. Karma literally means action or activity. It is like the energy of a good wind, which blows away any leaves still clinging from winter’s stasis, or like a summer breeze in the Northern Highlands of Cape Breton, whipping through the tall, sword-like grasses, for it is summer when all living things are most active and growing. The color of the Karma family is green but the mood is that of dusk, post-sunset, like an early summer night teeming with the activity of everything from insects to partying humans!

Karma people like things to work, to be functional, and timely. They are pragmatic, with a tendency toward competition. The neurosis of Karma is speed, restlessness, and jealousy. Karma neurosis feels that if something isn’t functional all the time or doesn’t fit a predetermined scheme, it should be destroyed!

But again, recognizing this tendency toward speed, competition, and jealousy is the first step in having the neurosis loosen its hold. As one slows down, action becomes appropriate. Then one can be less self-conscious, competitive, and jealous. And one can learn to delegate. This is the beginning of All-Accomplishing Action.

These families represent five different approaches and styles, which are equally valid. A practitioner may relate predominantly to any one of them, or partially with several of them. My son, for instance, is Karma (speedy, busy) Padma (loving, sensitive, passionate) and Ratna (business-focused, enjoys food and style and “things”…and he’s not at all Buddha or Vajra).

There is no fixed type-casting. Each family has the potential to be a different expression of sanity. In that way our various styles do not need to be considered as hang-ups but as the display of a variety of valuable energies.

Give Thanks

Cultivating gratitude can boost well-being—and may help you sleep better.

By Jill Duman

Gratitude is a fundamental component of most spiritual paths, and a growing body of research suggests that it has important health implications, too, including better sleep, fewer physical ailments, and a greater ability to cope with stressful situations.


"Gratitude elevates, it energizes, it inspires, it transforms," says Robert Emmons, a University of California, Davis, psychology professor who has helped champion the study of gratitude as a factor in mental and physical health.


A series of studies he conducted in 2003 found that people who kept weekly written records of gratitude slept longer, exercised more frequently, had fewer health complaints, and generally felt better about their lives when compared with those who were asked to record only their complaints. In another study, he found that students who wrote in gratitude journals felt more satisfied with their lives and their school experience.


Practicing conscious gratitude has also been linked with positive mental health. Todd Kashdan, associate professor of psychology at Virginia's George Mason University, found that when veterans with posttraumatic stress disorder kept gratitude journals, they experienced a greater sense of overall well-being in their lives. "There are two parts of being grateful," Kashdan says. "One is recognizing that someone benefited in some way, then mindfully seeing the connection to yourself. You have to really be in the present to see what's happening in your life, what's causing things to happen, and how you fit into things bigger than yourself."


A gratitude practice is a natural companion to yoga, which "offers numerous opportunities to reflect on all there is in one's life to be grateful for," says Emmons. To begin consciously cultivating gratitude, try considering what life would be like without a pleasure you now enjoy, or think about who you are grateful for. A daily gratitude journal can help you be more mindful of these things in your life. But your gratitude practice doesn't have to be scripted: Simply taking time on a regular basis to mentally note your blessings is a big step in the right direction.

MANTRA

~ ~ a mantra is a word or phrase repeated to aid meditation concentraton ~
the following are a few of my preferred mantras ~ ~



"Ra Ma Da Sa, Sa Say So Hung"
Sun, Moon, Earth, Infinity...I am Thou

`~`~`~`~`~`~`~`~`~`~`

"Om Mani Padme Hung"
May all beings have happiness and the cause of happiness, which is virtue.
May all have whatever they need, want, and aspire to.
May all be peaceful - in harmony and at ease.
May all beings remain unseparated from the sacred joy and hapiness that is totally free from sorrow.
May all beings remain free from suffering and the causes of suffering, which are nonvirtue and delusion.
May all be healed and whole again.
May all be protected from harm, fear, and danger.

`~`~`~`~`~`~`~`~`~`~`

"Soham"
I am that I am, signifying that the Divine has no limits.

`~`~`~`~`~`~`~`~`~`~`

"Aham Prema"
I am Divine Love.

`~`~`~`~`~`~`~`~`~`~`

"Hung Vajra Peh"
By the power of will, through the spoken word, I invoke the thunderbolt of my mind.

Yogis eat carrots, not cows

Yoga for the Earth.

Why do yogis select food from the vegetable kingdom rather than the animal kingdom? Read on and find out!

According to the Santiago theory, developed by Francisco Varela and Humberto Maturana, the process of cognition is intimately linked to the process of life. Hence, the brain is not necessary for the mind to exist. While a worm, or a tree, has no brain, they still have a mind.

For the ancient sages of India, it was impossible to draw a final line between animate beings and inanimate things. According to yoga philosophy, there is “consciousness” even in the so-called inanimate world of rocks. This type of “consciousness” is dormant, as if asleep, because there is no nervous system in rocks to express it.

“High” and “Low” Consciousness in Nature

Since mind or consciousness is part of all living beings and lies dormant, even in so- called inanimate objects as rocks, sand or mud, there is an intrinsic, spiritual oneness in all of creation.

Thus, according to tantric yoga philosopher P. R. Sarkar’s worldview—whose ideas have combined yoga philosophy with an evolutionary understanding of the world we live in—we grant existential rights or value to all beings, whether soil, plants, animals and humans.

He concedes that, in principle, all physical expressions of Cosmic Consciousness has an equal right to exist and to express itself, but also that some beings have higher consciousness than others and thus “more rights”.

Evolution is irreversible — amoebas eventually evolve into apes, but apes never transform into amoebas — thus tantra and yoga also acknowledges “higher” and “lower” expressions of Consciousness in nature. This differentiation is crucial—and forms the basis for why yogis eat veggies rather than veal.

According to yoga, there is unity of consciousness amongst all beings, because we all come from, and are created by, the same Spirit, by the same Cosmic Consciousness. But nature is also infinitely diverse, and thus consciousness is also expressed in various ways, both “high” and “low”. Hence, a seedling is more complex and therefore more conscious than an acorn, and an oak is more complex and conscious than a seedling.

Ecological Ethics According to Yoga

Another way of expressing this is that a dog has more capacity for mental reflection and self-consciousness than a fir tree. Both are conscious beings, both are manifestations of Cosmic Consciousness, both have mind, and both have equal existential value — but because of the difference in expression of depth and quality of consciousness, the dog is higher on the natural hierarchy of being than the fir tree.

So when we develop our ecological ethics, both the “low” and the “high” expressions of nature must be valued and accounted for.

Nonhuman creatures have the same existential value to themselves as human beings have to themselves. Perhaps human beings can understand the value of their existence, while an earth worm cannot. Even so, no one has delegated any authority to human beings to kill those “lower” creatures.

But to survive, we cannot avoid killing other beings.

To solve this dilemma, a yogi selects articles of food from amongst those beings where development of consciousness is comparatively low. If vegetables, corn, bean and rice are available, cows or pigs should not be slaughtered. As philosopher Ken Wilber maintains, it is better to eat carrots rather than cows.

Secondly, before killing any animals with “developed or underdeveloped consciousness,” a yogi must consider deeply if it is possible to live a healthy life without taking such lives.

Thus, in addition to existential value, various beings, based on their depth of consciousness, have a variable degree of what is often termed “intrinsic value.” The more consciousness a being has, the deeper the feelings, and the more potential for suffering. Eating plants is therefore preferable to eating animals. As George Bernhard Shaw once said, “Animals are my friends … and I don’t eat my friends.”

Yoga and Sustainability

It is also ecologically more sustainable to extract nourishment from entities lower down on the food chain. Vast land areas are used to raise livestock for food. These areas could be utilized far more productively if planted with grains, fruits, vegetables, and legumes for human consumption.

It is estimated that only 10 percent of the protein and calories we feed to our livestock is recovered in the meat we eat. The other 90 percent goes literally “down the drain.”

In addition to existential value, and intrinsic value, all beings have utility value. Throughout history, human beings usually preserved those creatures which had an immediate utility value.

We are more inclined to preserve the lives of cows than of rats, for example. But, because of all beings’ existential value, we cannot claim that only human beings have the right to live, and not non-humans. All are the children of Mother Earth; all are the offspring of Spirit or Cosmic Consciousness.

Sometimes it is difficult to know what the utilitarian value of an animal or a plant is; therefore we may needlessly destroy the ecological balance by killing one species without considering the consequences of its complex relationship or utility value to other species.

A forest’s utility value, for example, is more than just x number of board feet of lumber. It serves as nesting and feeding ground for birds and animals; its roots and branches protect the soil from erosion; its leaves or needles produce oxygen; and its pathways and camp grounds provide nourishment for the human soul.

As a whole, the forest ecosystem has an abundance of ecological, aesthetic, and spiritual values which extends far beyond its benefits in the form of tooth picks or plywood.

All of nature is endowed with existential, intrinsic, and utility value. This hierarchical, and ultimately holistic understanding of evolution and ecology, formulates the basic foundation for a new, and potentially groundbreaking ecological ethics deeply grounded by the philosophy of yoga.

If we embrace the divinity in all of creation, the expression of our ecological ethics will become an act of sublime spirituality. Our conservation efforts and our sustainable resource use will become sacred offerings to Mother Earth, and ultimately to Cosmic Consciousness, the God and Goddess within and beyond nature.

written by Ramesh Bjonnes

Toning the Chakras

Unlock the sacred power of sound by reaching within yourself during silent meditation.

Step 1 — first chakra:

Focus your attention on the first chakra, the root chakra, located at the base of the spine. The vowel sound for this chakra is “UH” (as in the word huh).

Begin to tone an “UH” sound. It should be soft and gentle, as should all the sounds you will be making during this exercise. Continue to focus your attention on the first chakra and project your intention so that you visualize the sound resonating at the base of your spine. Feel it vibrating here, and as it does, become aware that the energy center associated with this area is resonating, becoming balanced and aligned. Make this “UH” sound seven times.

Step 2 — second chakra:

Next, focus your attention on the second chakra, the sacral chakra, located about 3 inches below the navel. The vowel sound for this chakra is “OOO” (as in the word you).

Begin to tone a soft and gentle “OOO” sound. Continue to focus your attention on the second chakra and project your intention so that you visualize the sound vibrating this area. As you feel it resonate here, experience this energy center balancing and aligning with sacred sound. Make this “OOO” sound seven times.

Step 3 — third chakra:

Focus your attention on the third chakra, the solar-plexus chakra, located at the navel area and several inches above. The sound for this chakra is “OH” (as in the word go).

Begin to tone a soft and gentle “OH” sound. Continue to focus your attention on the third chakra and project your intention so that you visualize the sound vibrating this area. As you feel the vowel sound resonate here, experience this energy center being balanced and aligned through sacred sound. Make this “OH” sound seven times.

Taken with permission from The Divine Name

Step 4 — fourth chakra:

Focus your attention on the fourth chakra, the heart chakra, located in the center of the chest. The vowel sound for this chakra is “AH” (as in the word ma).

“AH” is often a sound we make when we’re in love, and indeed, the heart chakra is the center associated with love. Begin to tone a soft and gentle “AH” sound. Continue to focus your attention on the fourth chakra and project your intention so that you visualize the sound vibrating this area. As you feel the vowel sound resonate here, experience this energy center becoming balanced and aligned through sacred sound. Make this “AH” sound seven times.

Step 5 — fifth chakra:

Focus your attention on the fifth chakra, the throat chakra. The vowel sound for this chakra is “EYE” (as in the word my).

Begin to tone a soft and gentle “EYE” sound. Continue to focus your attention on the fifth chakra and project your intention so that you visualize the sound vibrating this area. As you feel the vowel sound resonate here, experience this energy center becoming balanced and aligned through sacred sound. Make this “EYE” sound seven times.

Step 6 — sixth chakra:

Focus your attention on the sixth chakra, the third-eye chakra, located in the forehead between the eyes and slightly above them. The vowel sound for this chakra is “AYE” (as in the word may).

Begin to tone a soft and gentle “AYE” sound. Continue to focus your attention on the sixth chakra and project your intention so that you visualize the sound vibrating this area. As you feel the vowel sound resonate here, experience this energy center becoming balanced and aligned through sacred sound. Make this “AYE” sound seven times.

Step 7 — seventh chakra:

Focus your attention on the seventh chakra, the crown chakra, located at the top of the head. The vowel sound for this chakra is “EEE” (as in the word me).

Begin to tone a soft and gentle “EEE” sound. Continue to focus your attention on the seventh chakra and project your intention so that you visualize the sound vibrating this area. As you feel the vowel sound resonate here, experience this energy center becoming balanced and aligned through sacred sound. Make this “EEE” sound seven times.

Step 8 — silent meditation:

At the completion of this exercise, you may feel very light-headed. You’ve been sounding, resonating and balancing your chakras as the energy moves up your spine into your head and above. Allow yourself a good 10 to 15 minutes for meditation, bringing your awareness fully back to everyday consciousness. At the close, be sure to ground yourself.

During workshops, I tell participants to take this opportunity to sit in silence and have the experience that will be of highest benefit at this point in their spiritual development. I suggest that this is a very nice place to be, so they should sit in a state of meditation and enjoy the experience.

To ground yourself

After you’ve completed the meditation, it’s sometimes helpful to draw the energy slowly back down into your lower chakras and your body in order to ground yourself. To do this, begin to tone a midrange “AH” sound three times, bringing the energy first to the heart chakra. Then, after three slow breaths, tone three of the deepest “UH” sounds, bringing the energy back into the first chakra to completely ground yourself.

The importance of silence and meditation

This entire exercise can take approximately a half hour — sometimes an hour if you’re having a particularly good meditation. It’s extremely transformational, both during the toning, when you’re resonating your chakras, and especially afterward while you’re in silence. Many people have related that they’ve experienced their most profound inner journeys and meditations from this exercise. In workshops, participants are often in states of bliss during the meditation and frequently following it as well. This exercise truly allows you to experience an introduction to the transformational power of sound.

The power and safety of sound

Sound can act like a psychoactive substance, altering and enhancing consciousness. The extraordinary thing about it is that not only is it entirely natural, but it’s totally controllable and totally safe. The experiences that people have are benevolent, blissful and beautiful. This is the wonder of self-created sacred sound — you’re responsible for the creation of it, and wherever you go or whatever you do, it’s completely natural and well within your control. If you need to stop the experience, all you have to do is open your eyes and take a few breaths and you’re back. I can honestly report that out of the tens of thousands of people I’ve worked with using sacred sound, there have never been any adverse effects. During workshops, the only complaint I’ve received from people is that they’ve been brought back and been grounded too soon after the experience — they were having too much fun! I assure them that they can always return to wherever they were simply by continuing to practice this exercise.

Here are a few reminders when you do this exercise (especially the first time):

• Allow yourself enough time to really enjoy the benefits that accompany this toning practice.

• Only do this in a safe environment where you won’t be disturbed, sitting in a comfortable chair or perhaps on the floor. (Never do this exercise in a car or standing up.)

• Allow yourself time after the meditation to relax and fully integrate the experience once you’ve grounded yourself. Don’t come back from the meditation at the end, open your eyes, and immediately rush to pick up the kids at school or go into that business meeting. Honor this exercise, the power of sound, and the experience you’ve just had.

Practice and integration

Once again, be sure to give yourself plenty of time. If you’ve had any difficulty feeling the resonance of the vowel sounds in your body and your chakras, know that the more you practice this exercise, the more you’ll understand how powerful it is, and how to incorporate it into your life. The more you work with sound in this manner, the easier it will be to experience the power of your own self-created sounds. Like any other sort of exercise, it may take some time to become comfortable with it and to fully integrate it into your physical and subtle bodies. The more you do it, the more effective it will ultimately become.

an exerpt from 'The Divine Name' by Jonathan Goldman
article found on GAIAM website

Laughter Yoga

Hasya = laughter

I've heard that laughter is the best medicine.

Hasya Yoga combines deep, controlled breathing and stretches with various types of forced laughter. Different types of laughter are used with deep breathing and stretching exercises.

Mada Kataria is the author of 'Laugh for No Reason' and the founder of Laughter Clubs International. "Laughter in laughter clubs is the purest laughter because it is not for any reason. It is not directed at others but we learn to laugh at ourselves." It creates a more positive outlook on life, as well as improved lung capacity and abdominal tone.
http://www.worldlaughtertour.com/ is the website to visit for more information.

I don't know about you, but when I laugh at myself for something, it is the best type of laugh in my world !! I love to laugh at myself for silly things.

POSE ~ Standing Forward Bend - Uttanasana

UTTANASANA (oot-tan-as-ahna)

ut = intense

tan = to stretch or extend

Another one of my favourite poses. You can relax and surrender to the stretch. Just fold yourself over your hips and let your upper body go limp. Relax your head and neck and let your hanging parts flow like a waterfall over your legs. If you have to bend your knees then please do. As you do this pose more frequently, you will find you can straighten your legs and fall deeper into the pose. It is a great stretch and I always feel wonderful after doing this pose.
- Namaste

The Eight Limbs

In Patanjali's Yoga Sutra, the eightfold path is called ashtanga, which literally means "eight limbs" (ashta=eight, anga=limb). These eight steps basically act as guidelines on how to live a meaningful and purposeful life. They serve as a prescription for moral and ethical conduct and self-discipline; they direct attention toward one's health; and they help us to acknowledge the spiritual aspects of our nature.

Yama

The first limb, yama, deals with one's ethical standards and sense of integrity, focusing on our behavior and how we conduct ourselves in life. Yamas are universal practices that relate best to what we know as the Golden Rule, "Do unto others as you would have them do unto you." The five yamas are:

Ahimsa: nonviolence

Satya: truthfulness

Asteya: nonstealing

Brahmacharya: continence

Aparigraha: noncovetousness

Niyama

Niyama, the second limb, has to do with self-discipline and spiritual observances. Regularly attending temple or church services, saying grace before meals, developing your own personal meditation practices, or making a habit of taking contemplative walks alone are all examples of niyamas in practice.

The five niyamas are:

Saucha: cleanliness

Samtosa: contentment

Tapas: heat; spiritual austerities

Svadhyaya: study of the sacred scriptures and of one's self

Isvara pranidhana: surrender to God

Asana.

Asanas, the postures practiced in yoga, comprise the third limb. In the yogic view, the body is a temple of spirit, the care of which is an important stage of our spiritual growth. Through the practice of asanas, we develop the habit of discipline and the ability to concentrate, both of which are necessary for meditation.

Pranayama

Generally translated as breath control, this fourth stage consists of techniques designed to gain mastery over the respiratory process while recognizing the connection between the breath, the mind, and the emotions. As implied by the literal translation of pranayama, "life force extension," yogis believe that it not only rejuvenates the body but actually extends life itself. You can practice pranayama as an isolated technique (i.e., simply sitting and performing a number of breathing exercises), or integrate it into your daily hatha yoga routine.

These first four stages of Patanjali's ashtanga yoga concentrate on refining our personalities, gaining mastery over the body, and developing an energetic awareness of ourselves, all of which prepares us for the second half of this journey, which deals with the senses, the mind, and attaining a higher state of consciousness.

Pratyahara

Pratyahara, the fifth limb, means withdrawal or sensory transcendence. It is during this stage that we make the conscious effort to draw our awareness away from the external world and outside stimuli. Keenly aware of, yet cultivating a detachment from, our senses, we direct our attention internally. The practice of pratyahara provides us with an opportunity to step back and take a look at ourselves. This withdrawal allows us to objectively observe our cravings: habits that are perhaps detrimental to our health and which likely interfere with our inner growth.

Dharana

As each stage prepares us for the next, the practice of pratyahara creates the setting for dharana, or concentration. Having relieved ourselves of outside distractions, we can now deal with the distractions of the mind itself. No easy task! In the practice of concentration, which precedes meditation, we learn how to slow down the thinking process by concentrating on a single mental object: a specific energetic center in the body, an image of a deity, or the silent repetition of a sound. We, of course, have already begun to develop our powers of concentration in the previous three stages of posture, breath control, and withdrawal of the senses. In asana and pranayama, although we pay attention to our actions, our attention travels. Our focus constantly shifts as we fine-tune the many nuances of any particular posture or breathing technique. In pratyahara we become self-observant; now, in dharana, we focus our attention on a single point. Extended periods of concentration naturally lead to meditation.

Dhyana

Meditation or contemplation, the seventh stage of ashtanga, is the uninterrupted flow of concentration. Although concentration (dharana) and meditation (dhyana) may appear to be one and the same, a fine line of distinction exists between these two stages. Where dharana practices one-pointed attention, dhyana is ultimately a state of being keenly aware without focus. At this stage, the mind has been quieted, and in the stillness it produces few or no thoughts at all. The strength and stamina it takes to reach this state of stillness is quite impressive. But don't give up. While this may seem a difficult if not impossible task, remember that yoga is a process. Even though we may not attain the "picture perfect" pose, or the ideal state of consciousness, we benefit at every stage of our progress.

Samadhi

Patanjali describes this eighth and final stage of ashtanga as a state of ecstasy. At this stage, the meditator merges with his or her point of focus and transcends the Self altogether. The meditator comes to realize a profound connection to the Divine, an interconnectedness with all living things. With this realization comes the "peace that passeth all understanding"; the experience of bliss and being at one with the Universe. On the surface, this may seem to be a rather lofty, "holier than thou" kind of goal. However, if we pause to examine what we really want to get out of life, would not joy, fulfillment, and freedom somehow find their way onto our list of hopes, wishes, and desires? What Patanjali has described as the completion of the yogic path is what, deep down, all human beings aspire to: peace. We also might give some thought to the fact that this ultimate stage of yoga—enlightenment—can neither be bought nor possessed. It can only be experienced, the price of which is the continual devotion of the aspirant.

by Mara Carrico

information from Yoga Journal

The Sound of Om

Om--the ancient sacred syllable--may be the only mantra you'll ever need.

By Richard Rosen

Mantras, sacred chants, come in all shapes and sizes. They can be composed of sentences, single words, or even single syllables; they can be perfectly intelligible or completely mystifying (at least to the uninitiated).

Single-syllable mantras, known as bija (seed) mantras, are the easiest to remember and recite; they're also the most powerful. It's believed that, just as a tiny seed contains a majestic tree, each bija contains vast amounts of spiritual wisdom and creative force. One of the oldest and most widely known of these seeds is om.

Om is frequently called the pranava, literally "humming," a word that derives from pranu, "to reverberate," and ultimately from the root nu, "to praise or command" but also "to sound or shout." It is the audible expression of the transcendental, attributeless ground of reality.

Om is the "primordial seed" of the universe--this whole world, says one ancient text, "is nothing but om." It is also considered to be the root mantra from which all other mantras emerge and to encapsulate the essence of the many thousands of verses of Hinduism's holiest texts, the Vedas. According to the Katha Upanishad (2.15), om is the "word which all the Vedas rehearse."

As such, om is the meditative seed par excellence. Patanjali--who wrote the Yoga Sutra and is considered to be the father of classical yoga--taught that when we chant this sacred syllable and simultaneously contemplate the meaning of it, our consciousness becomes "one-pointed: and prepared for meditation. In a commentary on the Yoga Sutra, the ancient sage Vyasa noted that through chanting om, "the supreme soul is revealed." In a similar vein, Tibetan scholar Lama Govinda wrote that om expresses and leads to the "experience of the infinite within us." Thus, chanting om may be the easiest way to touch the Divine within your very self.

Yogis often meditate on the four "measures," or parts, of om. Though commonly spelled om, the mantra actually consists of three letters, a, u, and m. (In Sanskrit, whenever an initial a is followed by a u, they coalesce into a long o sound.) Each of these three parts has numerous metaphysical associations, which themselves serve as meditative seeds. For example, a (pronounced "ah") represents our waking state, which is also the subjective consciousness of the outer world; u (pronounced "ooh") is the dreaming state, or the consciousness of our inner world of thoughts, dreams, memories, and so on; and m is the dreamless state of deep sleep and the experience of ultimate unity.

By contemplating the meaning of each of these letters as we chant them, we are led through the three states of our ordinary consciousness to the mantra's fourth part, the anusvara (after-sound): om. The vibration slowly dissolves into silence, symbolic of the transcendent state of consciousness, equated with Brahman (the Absolute). This silence is the crown of the mantra; it is described in the Maitri Upanishad as "tranquil, soundless, fearless, sorrowless, blissful, satisfied, steadfast, immovable, immortal, unshaken, enduring."

Richard Rosen teaches in Oakland and Berkeley, California

Sun Salutations

Surya Namaskara = salute to the sun



This sequence of movements and poses can be practiced on many different levels.



1. Mountain Pose or Prayer Pose (Tadasana) exhale

2. raised arms pose (Urdhva Hastasana) with back bend inhale

3. Standing Forward Bend (Utanasana) to Flat Back exhale

4. Lunge (aekpaadprasarnaasana) inhale

5. Plank pose exhale

6. Salute to the Eight Limbs pose (Ashtanga Namaskara or Chaturanga Dandasana) or stick

7. Cobra Pose (Bhujangasana) or Upward Facing Dog (Urdhva Muhka Svanasana) inhale

8. Downward-Facing Dog (Adho Mukha Svanasana) exhale

9. Lunge inhale

10. Standing Forward Bend (Uttanasana) exhale

11. raised arms pose with back bend inhale

12. Mountain or Prayer Pose exhale

There are several variations of the sun salutations. Depending on when you are doing it, and how advanced you are, and how much time you want to spend.
The idea is to flow from pose to pose in a continuous motion, using your breath for each change of pose.

You can add or subtract various poses into the salutation, as you like. You can also chant mantras while performing these asanas, if you choose. You can affiliate them with the chakras as you focus on each pose.

Stop sitting still !

Wiggle, Squirm, Stretch and Reach.

What you are taught to do, what you are paid to do and what you were designed to do, have very little in common.

When you were three years old you ran, bouncing up and down with arms and legs flailing. Movement is joyous to a small child. Around age six you were admonished repeatedly to sit still, stop squirming, sit up straight and behave like a little grownup.

Your parents trained you to be accepted in any social venue, to be the social and professional equal of anyone regardless of class so you learned manners. Being "polite" doesn't encourage stretching, skipping or waving your arms about.

Your company hired you to keep your nose to the grindstone and your butt in the chair for eight hours with only a couple of pee-breaks and a short lunch. Unless you have a job as a telephone lineman, a mail-delivery person or a basketball coach, you don't stray far from your assigned seat. Your supervisor wants his or her department to shine and will replace you in the blink of an eye if you don't march in lock-step to the corporate drum de-dum dum.

Mother Nature, on the other hand, had only one thing in mind . . YOUR SURVIVAL! The basic blueprint for your body and your mind includes fairly constant MOVEMENT.

Mother Nature spent tens of thousands of years designing a human body and mind that either moves or sleeps. You are designed to endure for a very long time and be productive until you cease to exist. In our hunter/gatherer history (which is most of the timeline for our species) every person had to keep up and share in the workload and therefore humans evolved to do just that.

In a thousand years we will perhaps evolve into creatures with reeeeeally skinny fingers that work digital keyboards more easily, large buttocks to pad our vulnerable sciatic nerves when we sit for days and our eyes will be closer together for better screen focus. We probably won't need peripheral vision by then anyway. But as of today, WE ARE NOT DESIGNED TO SIT IN A CHAIR. . . . NOT EVEN AN ERGONOMICALLY CORRECT ONE!

The human blueprint has evolved as the result of tens of thousands of years as hunter/gatherer. You could say that we are stuck in a challenging transition with a beautifully designed hunter's body that hasn't had time to adjust to our life in a corporate "cage." Your body is "making do" and it pays a very high price for this new lifestyle. As if that weren't enough of a burden, we are living almost twice as long as our predecessors. A small mistake (like sitting in a chair) takes a very big toll when you repeat it thousands of times over 80 years!

Since it is unlikely that you will decide to return to your hunter/gatherer or agrarian roots, the challenge becomes: HOW CAN YOU THRIVE IN CIRCUMSTANCES THAT ARE DRAMATICALLY DIFFERENT FROM THE WAY YOU WERE DESIGNED TO FUNCTION? We could explore this dilemma for at least 100 pages but for now let's try to distill the problem down to a few easy suggestions.

Moving big CORE MUSCLES for a couple minutes every hour will move along your blood and lymph fluid effectively even though you are stuck at your desk or airline seat. Relatively tiny muscles are not up to the task (like wiggling toes and circling ankles).

Core muscles are the big THIGH MUSCLES, BUTTOCKS, ABS and DIAPHRAGM (the floor of your lungs). Alternating sides while remaining in your seat, raise one KNEE at a time as if you are marching in place. Each foot will leave the floor a couple inches. Keep your upper body straight and still. Then tighten your BUTTOCKS, alternating sides, as if you are marching with your bottom. Then, as you exhale, draw in your BELLY BUTTON as if it can touch the back of your chair. Relax as you inhale. Then press your SHOULDER BLADES into the chair back. Of course, KEEP YOUR BREATHING SMOOTH AND EVEN DURING ALL EXERCISES! Next, blow out all your stale air and BREATHE in evenly through your nose.

Unfortunately you will do these exercises ONCE after you read them. Then, in spite of good intentions, you will be so engrossed in your work that you will forget in spite of the fact that you feel much better after you do them. Me too. Use your computer, your watch or your iPhone to SET AN ALARM FOR ONCE AN HOUR. The quick and easy exercises are guaranteed to give you more energy, to refresh your mind as well as your body. This is good for you AND your boss.

written by Diane Neuman

information from http://www.selfgrowth.com/