about the two classes I taught today, and the bilboard add I saw on the way home

I taught two classes today:
My first class at flow EMC 9:15-10:30 we worked on cultivating qualities of perseverance, acceptance, and patience. We did lots of forward folds (remember forward folds are any pose in which the hip is flexed forward, so we did lots of deep standing poses), and some fun arm balances including playing with linking different bakasana poses.

My afternoon class at Kula 12-1 we talked about how the studio is going through some shifts, and how this shift provides an opportunity for us to look for the good. I used a pretty funny metaphor about a TV antenna and how we can use our asana practice as a way to adjust our antenna so the goodness/bliss “channel” comes in really clear. Haha we did some hip opening and back bends. I kept encouraging the students to soften their eyes and become sensitive to the way they feel inside. Becoming so sensitive that they can be aware of the inner goodness that is within them.

As I was driving home I saw a billboard Coke add, that read “open happiness” (I couldnt find the same billboard add I saw but here are two that provide the same message):


The society we live in which is based off of corporations and consumerism tells us over and over, that we are missing something. We are lacking something (their product)., and until we get it (their product) we cant be happy. This leaves us to think that we always need to be seeking something external from our self in order to feel full, and feel happy.

Here are just some of the things society is trying to sell us with the promise that it will make us happy:
•Beer
•Weigh loss
•Make up
•Cigarettes
•Soda
•Candy
•Plastic surgery
•Tampons
•clothes
•…….
Those anti-smoking commercials are correct when they say “You are a target for Big Tobacco”. But it isn’t just big tobacco, we are a target everywhere because we are surrounded by signs, commercials, magazines….that are telling us that we are not ENOUGH.
This is one thing I love about yoga. When we practice yoga asana, when we step onto our mat it is us saying that instead of seeking happiness from outside, I am going to go within and REMEMBER that inside of me is all the happiness, bliss, and peace I could ever want. Our society and the way many people live their lives has caused us to forget. And yoga is a process of remembering our goodness, and our worth.
So the next time you see an add, that is in some way saying buy my product and you will be happy, laugh and know that you already have everything you need to make you happy inside your own heart.

this morning class I taught, and a students comment after :)

This morning’s open level class I taught at flow yoga SLC EMC was lots of fun. People have been telling me my classes have been steadily getting more challenging. I am not trying to make them harder but I am teaching the universal principles of alignment more and that does require that you are totally present and totally working the pose. (last week some called me and thanked me for teaching them to engage their muscles, and that they feel stronger and more confident now. How awesome!) This morning my husband was coming to class and he asked that is not be hard and requested some twists because his back hurts (I think it is his SI). I thought what a great opportunity to offer the universal principles in a more gentle and therapeutic way.

Theme: the muladhara chakra and the svadhistana chakra. The muladhara chakra has to do with the earth and grounding and the svadhistana has to do with fluidity, sexuality and sensitivity. We used the muladhara chakra to help us get grounded and connected to the earth, and we used the svadhistana to become sensitive to what is happening with in us. Can we be sensitive to the breath, the alignment, the prana, the quality of the mind….
Sequence included: standing poses, squats, twists, hip opening, and forward folds.
Main teaching focus: keeping the femur bones back, inner spiral and outer spiral of the legs.
Meditation/ cnetering: we started and ended the practice with pranayama and a seated mediation where we visualized the chakras.

After class a student asked “Does Anusara Yoga only draw happy people do the practice? Or is it something you cultivate..Because ever Anusara teacher I have had has been genuinely happy?”

I think the answer is: it is a combination of both. I think people who are happy enjoy the practice of Anusara yoga because the practice is a celebration of the heart and is a way of fully being present with yourself, your Shri, and your happiness.

We all have bliss in us (annamaya kosha), we all have this inner light that is real, conscious, and bliss (sat- chit- ananda) however we forget. The practice of Anusara yoga is a practice of remembering our greatness.

In Anusara yoga we learn how to move through many different kinds of poses (twists, forward bends, backbends) with different levels of challenge (easy, intermediate, advance) and as students we learn no matter what the pose, or how difficult or easy it is can we stay connected to our heart. Even if it is a pose we don’t practically like. I think this is happiness training. If we can learn to stay in the pose, stay with our self, with our breath, with an awareness of our intrinsic goodness, and with our heart. Then when we step off our mat and we go into the world whatever situations come at us (personal, work, family, global) we know how to stay with our heart. And no matter what situation we face on the mat or off the mat what matters is we recognize that life is a gift, and we are so lucky to be just where we are.

my summary of THE YOGA SUTRAS OF PATANJALI

(I wrote this paper for my immersion part 3)

The Yoga Sutra of Patanjali is based off of Classical Yoga, which is dualistic. We see this dualism in almost every sutra, where Patanjali makes a sharp distinction between Purusha (Self or Spirit) and Prakriti (non-self or matter). Classical Yoga holds that two totally distinct realities exist. One is Purusha the Self, and then separate from that Sprit, there is Prakriti, the non-self, the gross material. Patanjali believes there is no connection, linkage or interaction between Purusha and Prakriti (dual). Although Purusha and Prakriti are not connected, they do depend on each other. Without Purusha there could be no Prakriti, and without Prakriti there could be no Purusha (2:23). Classical yoga believes that humans suffer because they are ignorant to dualism, to the fact that there is both Purusha and Prakriti. Instead of realizing this dualism they falsely identify Purusha (Spirit, Self) with Prakriti (non-self, matter, materialism). Classical yoga says in order to reach liberation (mukti) we must distinguish between the two. We must believe in dualism and we need to realize that there is a Self (Purusha), and at the same time there is a non-self (Prakriti). Patanjali is telling us in The Yoga Sutras that we need to learn how to nirodhah (restrain) our Prakritic nature so we may be absorbed in Spirit (Book 1). Patanjali then goes on and tells us what practices will help us do that (book 2), he says through this practice we may receive supernatural abilities (Book 3) and then we will experience absoluteness, and unlimitedness (Book 4).

It has been really interesting for me to go back to The Sutras after getting so interested in non-dual philosophy. I have read this book many times over the past 5 years, but this time as I read it I tried to see how I could translate the sutras into a more non-dual teaching. I have included my thoughts in parenthesizes on how I think tantra would explain them. However I might be completely wrong in my translation. :)

Book one, Samadhi Pada: a Portion on Contemplation. In the first book of The Yoga Sutras Patanjali talks about the process of separating our identity from our thoughts. We should concentrate and absorb our self into the Spirit (Purusha) instead of mis-identifying with our Prakritic self. The first sutra says “atha yoganusasanam” Now! The teaching/ instruction/ exposition is offered. I really like how he uses the word atha, now. He tells us that the practice of yoga is happening now, in this moment. In this book he talks about learning how to control the mind. In 1:2, Patanjali says that the minds natural state is peaceful but the chitta vritti “the modifications of the mind-stuff” or thoughts disturb that peace. If we could learn how to control the mind though nirodhah (restraints) we would experience this peaceful state. (The tantra side would say instead of restraining the mind, go into the mind and figure out how to appropriately use it in an effective way, so we may align with Grace.) He continues to say only when the chitta vritti, the modifications of the mind-stuff is nirodhah, restrained is it possible to rest in our True Self, and that at all other times when our mind isn’t still we are falsely identifying with our material nature.

Patanjali explains the different kinds of vritti which are either painful or not painful and that we can control the mind through non-attachment (1:12). (The tantra side would say we can align with the mind through appropriate attachment.) Patanjali says that you need to be continuous and steadfast in your practice of non-attachment (or appropriate attachment). Patanjali says if we can detach from the mind and its personal desires completely we will then experience a reflection of Purusha. Since Patanjali believes in dualism, then we are Prakriti and are completely separate from Purusha we can only ever experience the reflection of Purusha, but even the reflection of Purusha is peaceful and is much better than our Prakritic nature.

Patanjali talks about sraddha (faith) and vigor to restrain the mind stuff so we may experience the spirit. (The tantra side would say it is all one, we are part of that one. Through vigor and faith we can use our freedom and choose to align our heart with grace.) Patanjali explains the final stage of yoga, Samadhi and the different kinds of Samadhi. He believes that Isvara is the highest Purusha and we should surrender to this Supreme God, Isvara pranidhanam. (The tantra side would say this is opening to grace, surrendering to this one big intrinsically good divine energy, and that we in no way separate from this Isvara.)

Patanjali talks about obstacles and explains the different ways to concentrate and the different things to contemplate on to prevent these obstacles and to retain steadiness of the mind. I like the positivity of 1:33, “By cultivating attitudes of friendliness toward the happy, compassion for the unhappy, delight in the virtuous, and disregard toward the wicked, the mind-stuff retains its undisturbed calmness” (Sri Swami Satchidananda). Patanjali talks about contemplation on visoka va jyotismati an ever blissful light within (1:36). I remember reading this sutras after I had fallen in love with Anusara and this totally reminded me of the last lines two lines in the Anusara invocation, “Nisprapancaya Shantaya Niralambaya Tejase”. I researched this to see if they had the same or similar meaning, and that is when I learned just how different this dual classical yoga is from the non-dual tantra philosophy that I have been learning about through Anusara. In 1:36, Patanjali is saying that this inner light is separate from us and that we need to move past the body, that the body isn’t a gift it is a hindrance and we need to step over our Prakritic nature so we may be absorbed in this light. The invocation is saying we are that divine goodness and that we are always full of peace. This body is a gift and we should celebrate our embodied freedom.

Book two: Sadhana Pada, The Portion on practice. In this book, Patanjali explains how to attain the goal of Samadhi. This book explains the mind, suffering, and how to live a yoga lifestyle (classical yoga, renunciant). Patanjali explains the three paths of practice that The Bhagavad Gita teaches. Patanjali says we can use our Body/Karma/Action, our Mind/Jnana/Alignment, and our Heart/Bhakti/attitude. “The practical means of attaining higher consciousness consists of three components: self-discipline and purification [Karma], self-study [Jnana], and devotion to the Lord [Bhakti]” (2:1 Mukunda Stiles). He then talks about the 5 kleshas or obstacles that cause suffering including: ignorance, egoism, attachment, hatred, and fear of death (1:3-9) and explains that these obstacles are caused by the ego. (The tantra side would say that the ego isn’t all bad because it allows us to make chooses and allows us to express our freedom).

In 2:29, Patanjali outlines the eight limb path which is made up of yama (the don’ts), niyamas (the do’s), asana (postures), pranayama (breath control), pratyahara (sense withdrawal), dharana (concentration), dhyana (meditation), and Samadhi (contemplation). Ever since I first read The Sutras I loved the yama’s (non-violence, truthfulness, non stealing, creative use of sexual energy, and non selfishness) and the niyamas (cleanliness, contentment, spiritual discipline, self study, and surrender to grace). I try very hard to follow and align these ethical rules in my life.

One of my favorite sutras is when Patanjali describes the third limb (asana) of the eight fold path, sthira sukham asanam (2:46), “asana is a steady, comfortable posture” (Sri Swami Satchidananda). However, I like to look at this sutra a little deeper. Asanam means posture or seat. It is the seat or position you take on or off your yoga mat. This position requires two aspects sthira and sukham. Sthira means strength, stability, and effort, and sukham meaning a sense of comfort, ease, and delight. It is this dynamic balance that brings harmony to our life. Just like how we need a dynamic balance between muscular energy (sthira) and organic energy (sukham) to bring harmony in our body. I used to really use this teaching in my asana practice, and I still do but currently I am finding a lot of strength from this sutra off the mat.

Third Book, Vibhuti Pada: The Portion on Supernatural Abilities and Gifts. This book focuses on the supernatural abilities (siddhis) gained from the practice of samyama. However, Patanjali makes sure to warn us that these powers are not the goal of yoga, they are the by-products (3:38). Patanjali starts this book by explaining the last three limbs of the eight limbed path including concentration, meditation, and contemplation. He says the practice of all three of these on one object is call samyama, and that through the practice of samyama we may receive these powers (3:4). Patanjali talks about many ways to use samyama, and ends this book by saying through the practice of samyama we can purify our mind and when the “mind becomes equal in purity with the Transcendental Self, then absolute freedom, arises” (Mukunda Stiles).

Book four, Kaivalya Pada: The Portion on Absolute Freedom. In this last book Patanjali talks about the forces of nature (gunas) and how to move past the limitations of time and space. He explains that yoga’s goal is a continuously unfolding process of self-knowledge and that this will lead to moksha, liberation. This reminds me of the reasons we practice yoga chit ananda, to know more and to be happy. Patanjali talks about what happens while you are absorbed in Samadhi. In this absolute state of freedom you stop accumulating karma (4:6) and through Samadhi all afflictions and karmas cease (4:30). Patanjali says when you see the duality between the Prakriti and Purusha, “the distinction between the mind and the Atman, thoughts of mind as the Atman ceases forever” (2:25 Sri Swami Satchidananda). (I think tantra would say that when you realize you are part of the one divine energy you are aligning with grace). Patanjali ends this book by saying absolute freedom is the result of “the power of pure consciousness becomes established in it own essential nature” (4:34 Mukunda Stiles).

The story of Virabhadra...with a new lesson...Be fiernce and unite with your heart

The story of virabhadra.what serves you? I love myths. I love how every can teach so many lessons. Every time you return to them even if it is a story you have heard one hundred times before you will learn something new, gain a new insight, be inspired in a new way. This time I thought about how this story reminds us of Anusara "flowing with the heart". I was thinking about the story of Virabhadra the other day. The fierce warrior whom our poses virabhadrasana (warrior) 1, 2, and 3 are named after.

(I posted a blog very similar to this story so if you read it before you can move toward the bottom and read about a different way at looking at this same story :))

Once upon a time in the celestial realms lived a young man, Lord Shiva, and a young woman, Sati (also thought of as Shakti). Shiva and Sati fell madly in love and were wed. Unfortunately their story did not end here. For Sati was the daughter of King Daksha, who never approved of his daughter marrying a dreaded hair yogi who danced, sang, and consumed intoxicants. To show his disapproval, Daksha through a huge party, inviting everyone in the universe except for Shiva and Sati. Sati heard about the lavish party that her father was throwing as a way to punish her and her new husband, Lord Shiva. Annoyed, she begged Shiva to go with her to the party in spite of her father’s wishes. As the wise Lord of Consciousness Shiva replied; “why go, were we are not invited?” Sati disagreed and decided to go alone.

When she arrived her father jokingly announced that she must have come to her senses and left her husband. Sati whom was not amused defended Shiva, even pointing out his divineness, his oneness with nature, his steady unchanging firmness, and his supreme consciousness. She realized her father would never understand so she announced “since you have given me this body I no longer wish to be associated with it!” Determined she took her seat on the floor in the middle of the party and closed her eyes. She visualized Shiva and then through pranayama (breathing techniques) and other yogic exercises she cultivated her Agni (internal fire). Moments later she burst into flames, leaving the body her father had given her!

Out of devastation and grief of Sati’s fiery death, Shiva enraged tore out his hair (or a dread lock depending on which ancient text) throwing it to the ground. From this hair he created the fiercest warrior, which he named Virabhadra. Vira is the Sanskrit word meaning hero and bhadra means friend. I like to think of Virabhadra as faithful servers of Shiva. Shiva instructed Virabhadra to go to the party and seek revenge for Sati’s death.

The actions that Virabhadra took that night in battle are what inspired the asana poses we have come to know as virabradhasana 1, 2, and 3:

Virabhadrasana 1: Virabhadra entered the party by breaking through the ground as he rose from within the earth clasping a sword in each hand.
Virabhadrasana 2: Moments later he spotted Daksha from across the room.
Virabhadrasana 3: Lastly he beheads Daksha.

So that is the story… And every time I think about it a different aspect, a different teaching sticks out to me. I wrote a blog about this story and the ego http://authenticselfyoga.blogspot.com/2010/02/story-of-virabhadra-fierce-warrior.html. In that blog I talk about viewing Daksha as the ego, so Virabhadra is beheading our own ego in service of Shiva, our consciousness. However since writing this blog I have been studying a lot of tantra (Shiva-Shakti and Rajanaka). In this tantra view we don’t believe the ego is nessisaraly a bad thing. The ego is what makes the choices for the I. When I first came across this I idea I was so confused. For so long I have been trying to get rid of my ego. And yes the ego is bad when it makes me coincident, arrogant, cocky….But the ego is also that part of me that chooses to practice yoga, eat healthy, study tantra, meditate, and be kind... The ego in its essence represents the freedom of our life. The freedom what makes life so beautiful. So in tantra we don’t want to behead our ego. Does this make sense?

As I thought about this a different teaching came to mind. I thought about how Shiva represents our Consciousness and the Self while Sati (Shakti) represents the heart and the creative expression of the divine. Their marriage represents the union and experience of the heart, bliss and freedom with the Self. When Shiva and Shakti are united we can experience Param-Shiva the singular Supreme Spirit. Daksha can be viewed as whatever is not serving this union of the self (Shiva) and the heart (Shakti). When we move toward this Supreme Spirit we experience the “Essential Attributes of the Absolute” including: absolute Goodness, Being, Consciousness, Bliss (Sat-chit-ananda), pulsation, self-awareness, ultimate freedom (Svatantrya) and perfect fullness (Purnatva). Daksha represents the “stuff” that stands in our way, prevents us, or pulls us out of our connection with the heart, and the creative freedom of life. Whatever stops you from connecting to the bliss (ananda) that is part of our being (anamaya kosha).

This myth can inspire us to be fierce like the Virabhadra in serves of our Self, encouraging us to “behead” or remove whatever is not serving us in our life. Whatever is stopping us from being more heart centered, and more blissful. I love this. We can then take this view and apply it to each version of virabhadrasana:

Virabhadrasana 1: when he is breaking through the ground. This can represent us showing up for our self. Deciding and acknowledging that there is work to be done so we may connect more fully with our heart. This is the first step. It is empowering it takes strength and dedication, like the strength to break up from the earth.

Virabhadrasana 2: when he is setting his sight on Daksha. This is us looking. It is us being present in our life and seeing what is pulling us out or preventing from experiencing the “Attributes of the Absolute”, from being happy, from being connected to the heart. Maybe this is fear, anger, sadness, insecurity; maybe it is bad friends, drinking, gambling, sex…. Not only do we need to show up (virabhadrasana 1), but we need to dive into our self and see what needs to be “beheaded”.

Virabhadrasana 3: when he is beheading Daksha. This is doing the work. We have showed up (in virabhadrasana 1), we have looked and been present with our self (in virabhadrasana 2), and now we need to do the work, we need to implement changes and behead what is stopping us from being heart centered. Part of this phase is to continuing to show up (virabhadrasana 1 and virabhadrasana 2). It is continuing to practice, continuing to look at our self. A great Sanskrit term for this is Abhyasa.

“Abhyasa is the best term that encapsulates this concept. It's showing up, over and over, for a long period of time with a devoted heart. The word abhyasa means: "a continuous endeavor; constant practice; repetition; exercise; exertion."” (Maria Cristina)

So...as we practice can we show up for our self, look with in and see what is holding us back, and then have the strength to do something about it, and continue this process over and over and over! This is hard work, which is way we can be inspired by this fierce warrior Virabhadra who serves us (Shiva) so we may unite with our heart and creative freedom (Shakti).

Ananda and Nanda!!! BLISS

I spent a few days thinking about “the universe being a big ball of pulsating bliss”. As I contemplated this statement from John Friend I really focused on the pulsation (spanda) and the dance of Shiva and Shakti energy (see earlier post). I then shifted my focus to the later part of Johns explanation of this newly named Anusara Shiva-Shakti Tantra… “bliss”. Ananda is Sanskrit for supreme bliss.

Nanda (without the a) means happy. Nanda is connected to the emotion of being happy, which is a happiness that we seek from the physical world, outside of our self. Once we find some physical thing that makes us feel happy we cling onto it in fear that we will lose our happiness. However whenever we find happiness outside of ourselves, it will eventually change or go away and this leads to unhappiness, sadness and/or anger. This happiness we seek outside of our self, nanda, is only temporary and will always go away. “The only thing constant is change”.

For example it’s like an ice cream cone. I think yummm.. a mint chocolate-chip ice cream cone sounds soooo good. I then I get one. I lick it and think sooo good, I feel so happy, but if I cling to this happiness that the ice cream cone brings eventually: when I eat it all, it melts, or it falls to the ground I will be unhappy. Then what do I do? Do I start the cycle over and just constantly buy and eat ice cream cones trying to stay happy? No I need to find a happiness that doesn’t come from something outside of myself. Ananda (with the a) means beyond happy, supreme bliss, unending joy. This happiness comes from a connection to our heart, from inside of our self.

In yoga philosophy we talk about different layers or koshas of our self. I like to think of these layers like layers of an onion. Starting with our physical body (annamaya kosha, like the core of the onion), then expanding away from the physical body with the breath/ life force body (pranamaya kosha). Then there is the mental body (the manomaya kosha), the wisdom body (vijanamaya kosha), and lastly the bliss body (anandamaya kosha).

I really like the anandamaya kosha. This is a layer of our self that is full of bliss! This part of our self is unaffected by the outer world, the senses, and the emotions. It is untouched by all of these and it is always blissful. This part of our self doesn’t need anything to be blissful; it just is it always is!!

Lately in my personal asana practice, and when I teach class I have been focusing on this ananda and nanda forms of happiness. The longer you practice yoga, especially when you are practicing with good alignment it is easy to get good at “advanced” poses. Once you start doing these poses you can connect to this happiness about the physical aspect of the pose. This is nanda, the happiness that we cling to in the external world. As you are performing your asanas and you feel happiness ask, which happiness is it? nanda, based on the external world? Or is it ananda, based on our inner state of bliss?

No matter what our level is, or what poses we are performing can we use the physical practice of yoga as a way to connect to that layer of our self (anandamaya kosha) that is steady and ever blissful no matter what our outer shape looks like. Yoga is great because it provides an opportunity for us to really connect to our self and our essence and at our core we can connect to this always present always blissful energy.

I love this idea. Of this bliss full layer that is completely apart of who we are. Whenever I find myself getting upset or sad I pause and I remind myself of the anandamaya kosha, normally when I remind myself of this I don’t instantly feel this bliss body, but I totally believe and know it is there. And that is great!

We can remember this every time we chant the Anusara invocation. Sat-chit-ananda

Picture resources:
http://www.iytyogatherapy.com/products/koshas.jpg
http://www.healthmantra.com/lifestyle/koshas.gif

“The universe is a big ball of pulsating bliss”

Last week I went to Tiffany Woods (an Anusara-inspired teacher who is going through the certification process) class at The Shop in Park City Utah. It was my first time at The Shop and it was phenomenal. Tiffany mentioned she was on a teleconference call with John Friend talking about the newly named Shiva Shakti Tantra of Anusara yoga. She said that at the end of the phone call someone asked John how to explain this Shiva Shakti tantra to our Anusara students, and well spoken, articulated John Friend replied, “The universe is a big ball of pulsating bliss”. I absolutely loved this! I am so grateful Tiffany shared this with us. All week in my practice on the mat and in my life of the mat I thought about how the universe, the trees, the trash, the sun, me, everyone….is all a part of this pulsating ball of bliss.

I focused and meditated on this pulsating ball of bliss. This pulsation is like a dance of Shiva and Shakti. Shiva is like the sun. The one energy, consciousness, the masculine principle of stability, stillness, and that which never changes. Shakti is like the sunshine. The dynamic expression of the oneness, the feminine principle of freedom and is in constant motion. I thought about how this pulsation (spanda) explains the ups and downs, the contraction and expansions of life.

my teaching experience 6/9/10

I just got back from teaching my all level class (9:15-10:30 at Flow Yoga EMC). It is a new class and it has slowly building up students. When I come to teach I normally expect 3-6 students. It is hard having a new class because it takes time to build up students and momentum, especially at a new location. It is a good reminder as a teacher to have patience and remember that I do have something to offer and even teaching one student is such a great opportunity to teach and experience the Shakti of life.

Anyways today I had a plan for what I was going to teach. I was thinking inner spiral and outer spiral of the legs. I had some clever sequences planned and some exercises to help the students experience what inner and outer spiral done appropriately should feel like. It gives more support and stability and the opportunity to experience and expand more fully. However when I got there I just had one student. When ever I have one student I throw my plan out the window and it becomes more of a private. I ask what they want to work on, or if they have any questions, or if they ever experience any pain that we could look into…

We decided to do some light stretching, more of a therapeutic practice. However as we were practicing I was aware of the inappropriate shoulder alignment in many poses. I knew this student and know that she has regularly complained of shoulder pain. So I decided to focus on keeping the shoulders plugged in to the back of the heart. Really working the rhomboid muscles, pulling the tips of the scapulas together so that the shoulder blades can assist in the opening of the heart. It was wonderful. My beautiful friend who works the front desk slowly moved into practice with us. She first practiced in the lobby and then eventually grabbed her mat and came and practiced (now two students). This was another wonderful reminder that it is a great opportunity to have smaller classes because you get a chance to really break down and teach the universal principles of alignment.

Some of the sequence:

We worked on finding the rhomboid muscles in tadasana doing a few exercises to find the scapula alignment. For example we extended the right arm toward sky and bent out right elbow then took our left hand to the right elbow like a shoulder stretch. I first asked them to pull the shoulder blade off the back body which is a nice stretch but is not shoulder integration. I find it is nice to point out what we shouldn’t do so we can feel that before moving into what we should do. I then had them pivot there torso to the right, which provides more access to squeeze the tip of the right shoulder blade toward the back of the heart. I then helped by stabilizing and securing there scapula in that position on there back as they rotated there torso back to center. WOW! Rhomboid muscles identified :)

We worked on finding the shoulder integration in our plank and chaturangas as well. As we were doing this I noticed that both ladies were collapsing in the hips and not engaging the core so we also went over inner spiral of the thighs + outer spiral (scooping the tail bone) to get the low belly engaged then we melt the heart found out shoulder integration and SLOWLY lowered down. We practiced always squeezing the tips of the shoulder blades together so the top of the shoulders would never come down below the elbows even as we transitioned to cobra (again working the shoulder blades to open and expand the heart) and then to AMS (downward dog). I got such great comments like “this required so much more awareness” and “felt so much more in control” and “strong”.

We laid on a rolled up blanket with the tips of the shoulder blades just above the blanket. Here we worked at plugging the shoulder into the hear extending the arms toward sky palms facing each other and then slowly lower the thumbs toward earth and then slowly extending the arms toward sky, keeping the shoulder integration the whole time. This was a lot of fun the muscles where shaking and I reminded them that “when the muscles shake it is the muscles jumping for joy!” They were so surprised that by lying on a blanket and lowering and lifting the arms which sounds so easy required so much focus and “heat” as one student said.

We did some bridge work and then made it to urdhva danurasana shoulder plugging exercise. Before I did this I had them sit in heros pose and take anjali mudra over there head so their forearms where facing sky and elbows were pointing to the front of the class. Here we worked at unplugging the shoulders taking the elbows forward, and then plugging the shoulders taking the shoulders tips together, elbows back, and heart expanding forward as a result of the shoulder integration. We then did this in urdhva danurasana prep with our head on the ground. Unplugging, plugging, unplugging, plugging, unplugging, plugging…

Then we did a cool down integrating the femur bones into the hamstrings and some twists, then a nice shavasana.

After class I talked to the student and said "so much for stretching" haha. She laughed and said we did plenty of stretching. She said she loved will be sore tomorrow, and she is also happy to know better alignment.

What a wonderful way to start the morning. It is great to know that I can still teach a good class spontaneously without a plan. It requires that I focus on the students and what is going on in their bodies and their minds.

I am so thankful to my students and my teachers. Now I am off to walk the dog, garden, read, and then teach another class at 5:40 at The Yoga Center and I think my father in law might be coming to his first class. FUN FUN FUN