Radiance and Levity—The Glandular System in Yoga

7chakras-1050x700Yoga is a process of differentiating and unifying. We differentiate layers of consciousness and structure, we inquire, we analyze, and we find our way back to unity. In looking at the glandular system we are called upon to investigate the glands themselves, as well as how they relate to the subtle energy system of chakras and nadis.

In studying the glandular system in Embodyoga® we look at its support for body and mind, and especially its importance in all yoga practices. We focus primarily on the effects the endocrine glands have on our experience—how they support us in asana, in posture in general, and how they affect our experience of self. We look at how theCHAKRAS HELIX glandular system provides a suspension system for our core, and how the innate intelligence of individual glands is manifesting into form and functioning. Not all of the structures we look at are technically considered to be glands. Some are bodies, nodes, and one has yet to be recognized at all. We are loosely calling all of them glands because they do relate directly to the yogic chakra system and the yogis have classically placed what they have called glands as the structures that correlate with the chakras along the spine.

The radiant core of our individual being is felt within as sushumna nadi. The embodiment of sushumna supports our personal relationship with refined awareness and is our active connection to Source. Our latent qualities and traits—all the things that make up our personal selves—are contained within this embodied core and emanate out through the chakras, the energy vortexes that form along our central channel.  Each chakra has one or more glands that relate to it. Each gland is felt to contain and express subtle intelligence that is manifesting from the chakra and expressing outward into the full expression of our individuality. Due to their close relationship to core, our glands naturally emanate more light than some of the denser body tissues. For example, glandular expression has less gravity than that of organs. Organs feel more voluminous and heavy in the body. The levity of the glands balances the weight of the organ body.

Glands function as a single integrated system while maintaining their individual processes. As a suspension system from head-to-tail and tail-to-head, they offer light support along the vertebral column and through our soft tissue core. The brightness that emanates from them radiates in all directions, giving levity and resilience to the neighboring tissues. Individually, each gland secretes its particular hormones and stimulating agents into the surrounding fluids on their way to receptor sites in target cells throughout the body.

Each gland has correlations with different aspects of the skeletal system. This means that the gland and its skeletal correlate are mutually supportive. Glandular support in the skeletal body gives a bright clarity to our experience of bone. This integration of glandular and skeletal systems offers qualities to bone that can make our yoga postures look and feel lighter and more effortless. The glands are always suspending themselves and the tissues around them. They are in constant communication and relationship with one another. They levitate the denser structures of the body and create an anti-gravity feeling of support through our core. Continue reading

SIMPLE SEATED FORWARD BEND—Paschimottanasana

anya paschi mo feet copy

In forward bending we flex the spine. Forward-bends incorporate the shape and the mind of a deep bow. We yield into the earth and we yield to ourselves, our inner comfort, our navel. Yielding is a process of the whole-body-mind —a coming into active relationship with self, and the environment. The natural levity and spaciousness of core-awareness provides  a balance to the density of our fluid and yielding selves. Starting from neutral spine, we are simply present. The impetus to surrender or move inward begins the movement forward. Using a soft axial extension (elongated spine) we begin to slip our spine forward into it’s original shape of a soft C-curve. Core is moving forward, front body is condensing, and back body is elongating. There is deep comfort in this.

Check out this simple and easy method for approaching  paschimottanasana from dandasana.

As always, the key is to find your own just right expression of a forward-bend. Because of the  complications in our modern day lower-backs, it is important to learn the basics of forward-bending from a qualified teacher. A qualified teacher can assess the degree of flexion your spine can safely and comfortably allow.

The simple principles of integration apply to all students, as it is the integration of body-mind-spirit that gives the most profound benefit in all yoga asana.

ASSISTING RECOVERY IN EATING DISORDERS— Yoga and Developmental Movement Patterns

I teach Embodyoga@ as part of a program for the treatment of eating disorders. While Eating Disorders vary in their particulars they are all serious disturbances in the way we nourish ourselves. Eating disorders are coping mechanisms developed to control emotion, sensation and feeling and they have many adverse physical, psychological and social consequences. Eating disorders are complex sets of behaviors which often include co-morbidities such as anxiety, depression, trauma history, and body dysmorphic disorder. But at the root of all eating disorders is a dissociation from the body, a fundamental disconnect from our body-mind systems. The inability to nourish oneself is an inability to survive, a denial of the responsibility given to each of us with the great gift of the breath of life. Characteristics of dissociation include ignoring physiological signals from the body for hunger or satiation, or awareness of amounts of food that have been eaten.  Often present is a distorted perception of body image, body dysmorphic disorder, which can involve an obsession with “thinness”. irrational fear of weight gain, extreme efforts to manage weight or food intake, fixations on perceived physical flaws and a preoccupation with the unobtainable idealized bodies presented in the media. Continue reading

A NEW LOOK AT ALIGNMENT IN YOGA

Recently, the yoga community at large has taken up a more critical look at what the concept of alignment actually means in the context of yoga asana. This is a great conversation to have. So many of us have been practicing and teaching for decades now and are confronted daily by the ways that popular rules of alignment contradict one another and are often causing more problems than they solve.

Many of the problems we see in joints, muscles, and ligaments derive from our own mistaken assuredness that we have the answers for how we (and our students) should move. Most of our instructions have been based on the musculoskeletal system. We have precise rules, many contradicting one another, and still we have a lot of injuries, and witness a lot of wear and tear on joints of the longest time practitioners. Perhaps we have accepted a false premise. Let’s look at the term and its connotations:

align |əˈlīn| verb1 [with object]

  • place or arrange (things) in a straight line
  • put (things) into correct or appropriate relative positions
  • [no object] lie in a straight line, or in correct relative positions

alignment |əˈlīnmənt| noun1

  • arrangement in a straight line, or in correct or appropriate relative position
  • the act of aligning parts of a machine:oil changes, lube jobs, and wheel alignments.

 

Alignment as We Know It Doesn’t Work

How we think about things matters. The term alignment itself conjures up straight lines, correct angles, mechanical movement, and positional concerns. Both align and alignment clearly connote these qualities. Even if you know better, you will be affected by your ingrained understanding of the words. The idea of “straight lines”, “align [with object]”, and even “appropriate relative position”, miss the mark for considering what is healthy human support for movement.

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A LIFE OF INQUIRY | YOGA AND THE KLESHAS—Journey to Clarity and Freedom

ganeshhand-carved-stone

Ganesha—the Great Remover of Obstacles

The kleshas are the tendencies of individual consciousness, that when left unchecked, form serious obstacles to our evolving awareness. In his Yoga Sutra, Patanjali has encapsulated the basic patterns of mind that cause the most trouble for us in our embodied existence. The Yoga Sutra is very clear that all of these issues arise from the primary problem of lack of correct knowledge, lack of spiritual understanding of who and what we actually are. The Yoga Sutra is crystal clear that our main problem is, “Mistaking the Seer for the seen”. In this context, the Seer is the permanent and unchanging field of Awareness, and the seen is everything that exists in the field of form. Awareness and form are bound together to form all that exists in nature. This includes the personal ego, and all aspects of mind and body.  We make a big mistake when we allow our individual ego-mind to take on the role of the ultimate perceiver.

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RETHINKING HEALTHY HIPS IN YOGA

This article is specifically directed toward those of us who practice – and especially teach – yoga asana. So much is written about how to “open the hips”. Is that really what we want to be doing? The balance of stability and mobility is different for every person, and since “support” needs to precede any kind of action or opening, perhaps we need to be looking at integrity in the hip joints. Using a paradigm that is based not on increasing flexibility, but instead on increasing ease and comfort, needs to be looked at more carefully by all of us in the yoga community. What is flexibility anyway? What is tightness, for that matter?

Anatomy of the Hip Joints

1-hipanatomy

  • Acetabulum
  • Head of the femur
  • Articular cartilage
  • Labrum
  • Synovial membranes
  • Synovial fluid
  • Joint capsule
  • Ligaments

The Neighboring Joints

The neighboring joints work in concert with the hip joints. When all the joints are in balance with one another, forces will flow through them in such a way that each, with its individual qualities, will play its part in distributing force appropriately to its nearest neighbor and through the body as a whole. Forces that are restricted in one joint will be transferred to the next joint – often applying undue stress. The more peripheral joints of the feet, ankles, forelegs, and knees are smaller than the relatively large hip and sacroiliac joints. The peripheral joints provide a good amount of articulation. When they are not functioning well, they will put strain into the hips and sacroiliacs. The hip joints are highly mobile, but are importantly designed for greater stability than the more peripheral joints in the legs and feet. Stability in the sacroiliac joints is equally important, and the hip joint is far more mobile than the sacroiliac. Restriction in the hip will cause the sacroiliac to take stress.

  • Sacroiliac joints
  • Pubic symphysis (forming two joints)
  • Knee
  • Foreleg, ankle, and foot

Stability and Range of Motion—Support Precedes Action

The direction movements of the hip joints are usually very specifically delineated. They are flexion, extension, adduction, abduction, internal rotation, and external rotation. But rarely, in life are any of those individual movements made without at least traces of some of the others. The hip is a ball and socket joint with the possibility of a great range of motion. Movement doesn’t actually ascribe to the linear think of our anatomical analysis. Really, the joint moves pretty much any direction it wants, within its specific range of motion, which is highly variable from individual to individual. Most healthy motion in the joint needs to involve both bones – the ball and the socket – so that they are working in harmony to create the desired movement expression. As with any other movement, support needs to precede action at the joint. Support is a process that involves both bones working together to give the joint the stability that it needs to move with health.

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God’s Body

“I am the path and the goal, the upholder, the master, the witness, the abode and the refuge, the loving friend, the origin, the foundation and the dissolution, the resting place and the imperishable seed of all…I am immortality and also death, and the existent and the non-existent am I, O Arjuna.”  Bhagavad Gita 9.18

Embodyoga offers us a unique opportunity to experience God in our bodies.  Much has been said about the body/mind split, and much healing has happened in recent years as we awaken to the reality that body and mind are one whole, integrated through and through.  We know that health and healing require the re-integration and re-partnering of body and mind, rather than viewing them as individual systems to be “worked on” individually and separately.

But we also have historically created and experienced a false split between matter and God. Not just science, which in its modern dogma of fundamental materialism often denies God altogether, but religions and spiritual traditions throughout history have put God up, up, and away, out in the cosmos somewhere far away from us.  Even many yoga traditions have spoken of God as an abstraction, an idea, a story, a myth, and union with God something that happens by transcending and escaping this world through meditation or other methods.

God is not far away.  God is intimately near.  Every atom, every molecule, every living cell on Earth is made of God.  God is the Oneness that gives birth to life, and life lives in everything, even material that we often speak of as ‘dead’.  Even in dead matter, protons and electrons are swirling, life and mind are involuted but dancing, sleeping but waiting to awaken.  And this life is God’s breath, God’s life, God’s being.  This mind is the mind of God.

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