A y u r v e d A ,

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AyurvedA todAy

The Healing Power of Mudraby Vasant Lad, BAMS, MASc

Volume XX, Number 4

1 The Healing Power of MudraVasant Lad, MASc

8Practice and Non-attachmentBarbara Cook

12Inspiration of AyurvedaK.Karuna Fluhart-Nagrete

FeATureS

DePArTmeNTS

142008 Summer Intensives

11 Food & Balance

152008 Spring Seminars

The SanSkriT word mudra meanS a geSTure or poSTure. It is the ancient art of communication between the body, mind and consciousness. There are physical mudras, which involve performing certain sanas or postures. This cat-egory includes facial mudras as well as hand and finger

mudras. These have a great impact on the human body. There are also non-physical mudras, used in tantra to chan-nel energy from muldhra chakra to sahasrra.

Mudra also means a governmental stamp. If this stamp is on a piece of paper, that paper becomes legal and au-thentic. Similarly, an ordinary person receiving mudra from a guru can become an authentic master. Mudras tell their stories through the different gestures and postures, and they are the language of spiritual stories.

Mudra can specifically mean facial expression. In Kathak

dance and other traditional Indian dance, the dancer tells the story by performing certain movements of the fa-cial muscles and eyebrows and expressing inner feelings,

thoughts and emotions. The dancer can show people about humility, love, compassion, happiness, joy, sorrow, anger, fear and frustration by making these gestures. These are

all the play of mudra.

MudrA ANd BANdhAStandard yoga books, such as Gheranda Samhit and Hatha Yoga Pradpik, speak a great deal about mudra. There are twenty-five mudras explained in Gheranda Samhit, and by performing these under the guidance of an experienced

teacher, a yogi can attain enlightenment. These mudras open blocked kundalin shakti in the different chakras. Gh-eranda suggests simultaneously doing various bandha (locks) along with these mudras. The bandhas discussed include mla bandha (anal lock), uddyna bandha (abdominal lock), and jlandhara bandha (chin lock).

Hatha Yoga Pradipika gives a simpler list of important mudras and bandhas, including:

Mah MudraMah VedhaKechar MudraMah Bandha (the great lock)Mla Bandha (anal lock)Uddyna Bandha (abdominal lock)Jlandhara Bandha (chin lock)

The last three bandhas from this list are par-ticularly important. Like the others, they are to

be practiced under the guidance of a guru or teacher.

The Three Important BandhasIn mla bandha, the yogi gently presses the

left heel in between the anal orifice and genitals,

and the right foot is placed on the left thigh. By performing special prnyma and contracting the lower abdominal muscles, the yogi can suck

the anal sphincter inside. This bandha awakens

kundalin shakti and stimulates apna vyu. By controlling apna, a yogi directs the movement of kundalin upwards.

After performing mla bandha, the kundalin

goes to svadishthna and manipra chakras, where the yogi then does uddyna bandha. This is the

famous abdominal lock, whereby the belly button

and abdominal muscles are sucked in towards the

spinal cord. By controlling samna and udna

vyu in this way, it activates kundalin shakti to

go still further upward. Kundalin from the belly

button shoots up to the heart and throat chakras.

s p r I n g 2 0 0 8

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There, the yogi performs the final bandha, jlandhara

bandha or chin lock. This uses prna and udna vyu

from the heart and the throat chakra to send kundalin

directly into the third eye.

While doing prnyma, the inhalation (praka), reten-tion (kumbhaka) and exhalation (rechaka) should have a proportionate ratio of 1:4:2. For example, use a count

of four for the in breath, then retention for a count of sixteen, and exhalation for a count of eight. For about six

months, one should do this prnyma without any band-has. Then, when the person is well established in a natural suspension of breath, called kevala kumbhaka, he or she can add these three bandhas during the outer kumbhaka

stage, which means the stage of holding the breath after exhalation. By and by, through persistent practice, a yogi

can maintain these bandhas for a long time.

Bandha means to control the flow of vta with effort.

When a bandha happens naturally and spontaneously, with-out much effort, it becomes mudra. So in the beginning, mudra is used with bandha; then once kevala kumbhaka

becomes prolonged, bandha becomes mudra.

Hasta Mudra Mudras of the Hands and FingersThe hasta mudra are those mudras performed by the

hands and fingers. These hand mudras are relatively easy

to do, so we often use them in yurveda. They are par-ticularly important in yurveda because they relate to the five great elements.

Sushruta divided the human body into six parts for the

purpose of anatomical study. These are called shad anga in Sanskrit. This refers to the four extremities, with the

trunk the fifth part and the head the sixth.

However, in yurvedic physiology, the exterior surface

of the body is divided into five parts, each related physi-ologically to one of the five elements. The head is related

to ether, the neck and chest to air, upper abdomen to

fire, lower abdomen to water, and the four extremities

to earth element.

All the ndis of these great elements originate in the brain and terminate at the tips of the fingers. Hence, the

thumb corresponds to the brain and ether element. The index finger relates to the lungs ndi and the air element.

The middle finger represents the small intestine and stom-ach, and the fire element. The ring finger is the kidneys

and water element. Finally, the little finger represents the

heart and cardiovascular system, and earth element. By doing specific hasta mudras, the person activates a ndi or channels of prna flow connected to the

five elements and thereby balances the related bodily

organs.

Body AreA eleMenT FInger

Head ether ThumbNeck and Chest Air Indexupper Abdomen Fire middlelower Abdomen Water ringextremities (arms and legs) earth little

MudrA ANd MANTrAMudras are beneficial in mantra healing, in which

healing occurs through chanting and sound. A mudra acts like a yantra, which is a geometrical figure, and this helps to attract certain energy fields or deities.

Every mantra has a rishi (seer), devta (deity) and chandas (pranic meter). By performing a specific mu-dra along with the mantra for a specific deity, the

energy of this yantra comes to the tips of the fingers,

which accumulate neuro-electrical energy. The deity becomes happy and is attracted towards the devotee and one can then see the deity. Note that one has to learn this technique from a spiritual master. If you practice this on your own, you may attract some undesirable energies.

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s p r I n g 2 0 0 8

sure. A stage will come when you feel the capillary pulsa-tion between the thumb and index finger. When

these pulsations are felt, it activates the cerebral cortex of the brain (the seat of knowledge) and

upper lobes of the lungs, resulting in increased pulmonary and cerebral circulation.

Jna mudra is good for meditation and con-templation. Because the heart is in tune with this pulsation of the index finger and thumb, jna

mudra enhances ones ability to concentrate. It makes the mind keen and one can experience

restful alertness. Jna mudra awakens kundalin

shakti, and helps the person to focus at the third

eye, making the mind quiet and peaceful. In jna

mudra, you can say the mantra Aum Hum Mah

ksha tmakam Pushpam Samrapaymi. This

means that while doing jna mudra, you are offer-ing a cosmic flower to God. Hence, jna mudra

unfolds the fragrance of supreme intelligence.

For Chit mudra, the index finger touches the

root of the thumb, with the thumb resting on the end phalange of the index finger. Chit means

awareness. When the index finger touches the root

of the thumb, it activates the thyroid gland and balances its functioning. This is good to relieve tension and neck pain, and it helps to relax the

shoulder blade area. Chit mudra also enhances concentration and activates meditation. When you do mantra meditation, chit mudra fixes the mind

into the mantra. One can sit comfortably and perform chit mudra on both sides, letting the top of the hand rest on the knees, while keeping the spine straight.

There are specific mudras for the different dei-ties, such as Brahma mudra, Vishnu mudra, Shiva mudra and Ganesha mudra. Additionally, Brahma

loves padma, jihva, bodhi and vajra mudras. Lord Vishnu loves chakra, shankha, gada and padma mudras. For Lord Shiva, one can do yoni, trishla and damaru mudras. Ga-nesha likes psha, ankusha and drv mudras. Krishna is attracted by venu (flute) mudra, while for Rma, one can use dhanushya mudra and bna mudra. Prrthana (prayer) mudra is done for all the deities.

When performing a pj (sacred ceremony), abhaya, chin, varada, skshtkara and vidrvin mudras are all important. Abhaya mudra removes fear from the heart of the devotee, while chit mudra awakens cel-lular awareness. Varada mudra showers benedic-tion and skshtkara mudra improves insight and

gives inner vision (darshana) of the deity behind the eyelids. Vidrvin mudra helps the devotee and deity

to merge together.

We will now look at some of these mudras as they

relate to Ayurvedic healing.

Important Mudras in Ayurveda1. Jna Mudra

2. Chit Mudra 3. Vishnu Mudra4. Vyu Mudra

5. Agni Mudra6. Amruta Mudra7. Prithvi Mudra8. Surabhi Mudra Unilateral and Bilateral9. Tattva Mudra10. Ankusha Mudra

. Abhaya Mudra2. Bodhi Mudra3. Hridaya Mudra4. Yoni Mudra15. Shankha Mudra

16. Prrthana Mudra

For jna mudra, one can sit in the lotus pose

or svastika sana. As you perform the mudra, pay attention to the breath. When you inhale, gradually increase the pressure between the thumb and index

finger, and when you exhale, slowly release the pres-

Even though chin is correct because of the sandhi (Sanskrit grammar rule) that happens between the words chit and mudra, it has been changed to chit so it is clear the name has to do with chitta and not chins, as in whats on the bottom of our faces.

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THe FIve vAyus

prana is present in the cranial cavity

and moves downward and inward to

the throat, heart, lungs and diaphragm.

because of this movement, prana

is responsible for inhalation. It also

governs higher cerebral functions,

including thoughts, feelings, emotions

and sensation.

udana is the upward moving energy

located in the diaphragm, which moves

upward through the lungs and chest

and into the brain, where it stimulates

memory. It governs movement of the

diaphragm and intercostal muscles, and

helps with exhalation. udana is also

responsible for speech.

samana is present in the small

intestine, liver and navel areas. It

stimulates the secretion of digestive

juices, including bile and liver enzymes,

so it is closely connected with agni

(digestive fire).

Apana is present in the pelvic cavity,

including the colon, urinary tract and

sexual organs. It moves downward

and outward. Apana regulates kidney

functions and stimulates menstruation,

defecation, and flatulence. It also

governs motor functions, especially from

the lumbosacral spine.

vyana is based in the heart and it

maintains cardiac activity, arterial

and venous circulation, lymphatic

circulation, and cellular nutrition. It

moves throughout the body and governs

all reflex actions and movements of the

joints and skeletal muscles.

By performing chit mudra and meditating for an hour in the morning and evening, one can attain the chin ma statemeaning a state of choiceless, passive

awareness. One will then experience extraordinary

joy and happiness in the heart.

Third is Vishnu mudra. The index finger and the

middle finger of the left hand are bent, with the index finger touching the root of the thumb and the

tip of the middle finger touching the heart of the

palm. In the beginning, when you practice this mudra, you may get pain in the wrist area. Vishnu mudra is good when doing anuloma viloma (alternate nostril) prnyma. In this prnyma, the thumb touches the right nostril during inhalation, and the ring and little fingers touch the left nostril during exhalation. If you

perform this prnyma with Vishnu mudra, it will

awaken kundalin shakti and balance id and pingala channels, and it may open the central nd called

Sushmna. Lord Vishnu is the protective cosmic consciousness, so by performing Vishnu mudra, one can be in tune with cosmic consciousness. Vishnu mudra activates thyroid and thymus functions, as well as being beneficial to the heart. It tonifies the heart

muscles and improves circulation, because the tip of the middle finger touches a marma point connected

to the heart.

Next is vyu mudra, in which the thumb rests on

the middle phalanx

of your folded in-dex finger. The

other three fingers

are stretched and kept away from the

thumb and index

finger. Vyu mudra

calms down any

aggravation of vta dosha. A good mantra for vyu mu-dra is Aum Vam Vyvtmakam Dhutam Samrapaymi.

This means, I offer the divine celestial incense to the Lord, through this mantra. Doing this mudra and mantra

together calms down vta in the nervous system. It is also

good for arthritis, sciatica, tremors and neuromuscular disorders.

Agni mudra is also called tejo mudra. For this, the tips of the thumbs touch the tips of the middle fingers. While

doing this, one can chant the following mantra:

Aum Ram Tejomayam Dpam Samrapaymi

This means, I am offering the brilliant light in the form of tejas or agni to the Almighty. Just by performing this

mudra and chanting this mantra, you can activate your tejas and balance your jathara agni, dhtu agni and bhta agni. Tejo mudra can enhance cellular intelligence and bring right actions in ones daily life through pure awareness.

In jala mudra, also called amruta mudra, the tip of the thumb touches the tip of the ring finger. The

mantra to use is:

Aum Vam Amruta tmakam Naivedyam Samrapaymi

I am offering the di-vine celestial ambrosia to the Almighty Lord as naivedyam or prasd (holy food).

In this mudra, when the ring finger touches the thumb,

it controls the water element of the body. If there is lymphatic obstruction or water retention due to kidney

failure, this mudra helps to improve the functioning of the kidneys and the water system of the body (ambu

vaha srotas).

4

For prithvi mudra, the mudra for earth element, the tip of the thumb touches the tip of the pinky finger.

One can chant:

Aum Lam Prithvi tmakam Gandham Samrapaymi

meaning, I am offering the divine fragrance from the earth element to the Al-mighty Lord. This mudra

balances the functioning of the bones, cartilages and muscles, enhances mineral meta-bolic activity, and it improves the olfactory sense.

When all five fingers come together, it is called surab-hi mudra. Bilateral surabhi mudra can be performed by holding both hands together with the tips of each finger

5

touching their matching finger on the other hand.

Surabhi means all meridians come together. The mantra to use is:

Aum Sam Sarva tmakam Tambulam Samrapaymi

I offer all elements to the Lord in order to re-ceive infinite joy and bliss, like chewing betel leaves

after food.

To make tattva mudra, the tips of the thumb,

middle finger and ring finger meet together, and the

index and ring fingers stand out, like the ears of a

deer. This mudra is used to activate any of the bodily tattvas. Therefore, it opens any chakra, marma or

energy field. Use the mantra of a particular chakra to

help open that chakra if it is blocked. Suppose there

is a blockage in the heart chakra, do tattva mudra

and touch the heart, and chant the mantra of the heart chakra,

which is: Aum Yam Namah. Likewise, to

activate the solar plex-us, touch the navel with this mudra and chant Aum Ram Namah.

To open the third eye, touch the forehead and

6chant Aum Sam Ksham Namah. And so forth. Tat-tva mudra is a key mudra to open the active principle

(neuropeptides) of any chakra.

For ankusha mudra, the

tip of the thumb touches the tip of the middle fin-ger, and the other fingers

hug the root of the thumb. Ankusha means hook. This

refers to the fact that a sharp hook can control a

wild elephant, and similarly ankusha mudra can control

the wild mind, which moves like an elephant. It is

a powerful mudra that works on the limbic area of

the brain. So, when the mind is hyperactive and there is bumper-to-bumper traffic of thoughts, ankusha

mudra will help to calm down the thinking. Lord

Ganesha loves this mudra.

Abhaya mudra is also called bhairava mudra. It is the ges-ture used in the West to say okay, and it is a modified

form of jna mudra, where-by you show the jna mudra

to another person. The same mudra with the palm facing the sky is actually jna mudra.

For abhaya mudra, you have to turn your wrist in such a way that your wrist is flexed,

with the palm facing forwards to another person. Abhaya mudra translates as the fear not mudra, as it

takes away fear and anxiety. Abhaya mudra is used by

a guru to bless a disciple, and many deities love this mudra, because it removes the ultimate fear, which is the fear of death. When that fear is removed, it may help to enhance the span of life.

Bodhi mudra involves one hand resting on the other hand, with the thumbs touching. This mudra brings en-lightenment and supreme intelligence. Lord Buddha loves this mudra, as does Brahma, the lord of creation.

For h r idaya mudra, the index

finger is coiled and the thumb rests on the index

finger and touch-es the middle and ring fingers. The

pinky finger is

kept away. If you

touch this mudra to the heart, it will open the heart chakra and improve cir-culation. Hridaya mudra nourishes the heart and strength-ens the heart chakra. Hence, it is used in palpitations,

tachycardia and anxiety.

Yoni mudra is complicated to perform, so I will explain

a simplified version. The thumb of one hand touches the

thumb of the other hand, one index finger touches the

other index finger, and other three fingers of each hand

hug together and fold. When you stretch the thumbs and index fingers, the space between the two hands looks

like a vagina. For this reason, it is called yoni mudra, as

yoni means the vagina. The yoni is a space of orgasm, birth and new life, and yoni mudra attracts divine souls. By performing this mudra, both men and women can enhance their sexual endurance and libido. Addition-ally, if there is a sexual trauma or blockage in the sexual

chakra, causing fear of sex, anger associated with sex or

other sexual disorders, this yoni mudra is most beneficial.

It also helps the awakening of supreme intelligence and

promotes ojas.

7Shanka mudra is the conch mudra. The four fingers of

the right hand grasp the thumb of the left hand, as if you are making the shape of a conch. Tuck the tips of the

fingers under the base of the thumb and touch the pad

of the right thumb to the pads of the ring and middle fingers of the left hand. Shanka mudra is good for tin-nitus (ringing ears) and temporal headaches and, if you

blow air thru this mudra, it improves the capacity of the lungs. Shanka mudra also regulates acid secretions in the

stomach, so it is used for gastritis and peptic ulcers.

Prrthana mudra is the namaste mudra, whereby the palms of the right and left hands touch together at the level of the heart. Most people in India do this mudra as a greeting. It brings humility, love, compassion, dedication and respect. Just by looking at the other person doing

prrthana mudra, you feel the same thing in your heart.

It is also used while doing prayer, and prayers done with this mudra will be more easily answered.

Other mudras are more complicated and they need a great deal of discipline, proper diet and lifestyle. However, these sixteen mudras above can all be used in an yurveda

practice. According to Yoga and yurveda, sana is an

exterior management of disease, while prnyma is the

internal medicine, and mudra is the anupna or media through which the medicine is given. So sana, prnyma

and mudra together heal the body, mind and conscious-ness. |

referencesVasu, rai bahadur Srisa Chandra, translator. Gheranda Samhita.

munshiram manoharlal Publishers Pvt. ltd., New Delhi, 2003.

Sinh, Pancham, translator. The Hatha Yoga Pradipika. munshiram manoharlal Publishers Pvt. ltd., New Delhi, 2002.

Ganesha Ayurveda Medical Center

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pracTice and non-aTTachmenTin The previouS arTicle, we Talked abouT The five vrittis, the movements or activities of the mind. These are: generating right knowledge, generat-ing wrong knowledge, imagining, dreaming and

remembering.

Patajalis definition of yoga says it is the ces-sation of vritti, or activity. However, most of the following stras offer things to think about and do, so there is a strong message that the path to yoga involves a lot of well-strategized activity. The practices of yoga are meant, in the short term, to manifest the best possible outcomes using the natural activity of the mind and, in the longer term, to bring about the cessation of the minds activity (chitta vritti nirodha).

After describing each kind of vritti, Patajali

goes on to discuss some ways of being that are useful for dissolving vrittis and bringing about

nirodha, which is the cessa-tion of men-tal activity that brings about yoga . Verse 2, Chapter says, abhysa

vairgybhym tan nirodhah, that is: Nirodha

comes about through abhysa and vairgya.

Abhysa means repeated effort or exercise.

Vairgya means non-attachment. So, the stra says

that nirodha comes through repeated practice and non-attachment.

To make any new way of being natural and

easy, we have to practice it many times, pushing through the awkwardness of doing an unfamiliar

thing, making mistakes, and picking ourselves up

and trying again after relapsing into past behav-ior. Then, once it becomes natural, we can refine

things further.

Yogic practices are no different. At this point in the text, Patajali doesnt specify what is to be

yogah chitta vritti nirodha, Ch. 1, Vs. 2: yoga is the cessation of the movements of the mind.

practiced. Ideas and suggestions for that come later. He just introduces the idea that repeated practice itself is important.

Patajali goes on to clarify his definitions of the terms abhysa and vairgya. Verse 13, Ch. 1 says, tatra sthitau yatnah

abhysah, that is: Abhysa is effort in maintaining steadiness

or stability.

Sthitau yatna means effort in steadiness or stability. It takes effort to remain steady or constant (sthiti), because distractions, change and instability are such predominant qualities in the world. It may be difficult to find anything constant in life, but

Patajalis yoga philosophy says that in each of us is a spark

of purusha, the unchanging observer of all fluctuations. By

maintaining a steady mind in the face of external changes, we

start manifesting more of this unchanging witness that Patajali calls the svarpa, or form of the self, in Verse 2, Chapter .

In the state of nirodha, there is no effort. However, leading up to that state, a person has to make efforts to cultivate a

certain amount of inner stillness, just as one makes efforts to

cultivate any new way of being.

Anyone who has implemented Ayurvedic lifestyle or dietary practices over time knows that even habits that are unusual for

our culture and conditioning can become second nature after some repetition. Eventually, things that once required effort can become spontaneous.

Patajali says more about steadiness. In the next verse, he

describes how dridha bhmi, a firm, steady attitude, or firm ground, is cultivated. Verse 14 chap. 1 says: sa tu drgha kla

nairantarya satkrasevito dridha bhmih. That is: Helpful

behavior (satkra) practiced assiduously (sevita) and continu-ously (nairantarya), over a long time (drgha kla), brings a steady attitude (dridha bhmi).

Lets look at some of the key words in this verse.

Drgha kla: long time

Sometimes, people try something for a few days and then say, Oh, this didnt work for me. Thats not abhysa and doesnt

develop dridha bhmi (a firm attitude). Firmness is cultivated

when behavior is practiced over a long period of timeweeks,

months or even years. In the same way that helpful habits become firmly established after a long time, habits that are

cultivated unconsciously over a long period can also be in-credibly firm and difficult to break. Forced or sudden change

Y o G A S u T r A S

8

by Barbara Cook

A yogic practice that is based on

genuine interest and love is sustained

naturally and deepens over time...

9often doesnt last long, because it causes a backlash as the

unprepared personality, so long identified with the previous

way of being, reacts strongly against it. Incremental, gradual changes are better integrated into the personality, and these can generally be sustained.

The timeframe of a process of change is different for every-one and every circumstance. A sincere person who is always looking for ways to improve what they do will naturally develop

in a integrated way, as time and experience unfold their wisdom

and bring about natural discipline.

Nairantarya: continuity

The meditation room is valuable as a place where a person can explore yogic practices in a more conducive atmosphere

than is sometimes found in other places. However, there is no continuity in the practice of a person who sits piously at the altar in the morning and then goes to work and causes trouble

for himself and others because of a lack of awareness and

discipline in worldly situations.

Continuity is about integrating yogic behavior into every situation, whether on the yoga mat or away from the meditation room, and even when the people around us dont necessarily require or expect us to uphold yogic ideals. As mentioned pre-viously, the value of a meditation practice can be measured in the improvements it brings in ones relationships with others and in the value of service that it enables a person to offer.

There are many stories about yogis who do their practice naked in the snow, or while sitting in the center of a circle of

fires, or who maintain an sana continuously for years on end. In this way, a yogi cultivates continuity, by ensuring the practice can be maintained even when comfort and other attachments are pushed to the limit.

In the world as it is today, we may not need to take such

measures. If were really sincere about living our yogic ideals, well notice that ordinary daily life offers an endless source of opportunities to implement them in difficult circumstances,

and to refine them in situations of complexity and subtlety.

Satkra: attention, care; true and respectful behavior.

Satkra is the balance for dridha bhmi (a firm attitude),

because the care, consideration and respectful behavior that come from having awareness keeps ones firmness and resolve

from becoming rigid and fanatical.

To have a firm, resolved practice that is con-tinuous in all situations and is sustained over a long time does require that we implement good boundaries. We need to impose limitations on ac-tivities, places, people and thoughts that derail our attention. This cultivates steady ground for us to work from. However, when we talk about being

firm and resolved, we also need to remember that

the nirodha is an effortless state of no-thought, no action, no resistancea blissful and silent oneness

with the unmoving, passive witness (purusha).

Satkra, behavior characterized by care and con-sideration, entails being vulnerable and accessible to the influence of spirit. It requires awareness,

love, sensitivity, innocence and non-deterministic thinking. We cant embody those characteristics

when we become hard and fanatical.

Satkra sevita means to practice assiduously

great awareness and care. It can sometimes be difficult to balance discipline with the vulnerabil-ity, innocence and flexibility that characterize a

spiritual attitude. However, these words convey the possibility of establishing disciplined behavior without becoming a dictator and should-ing the enthusiasm out of oneself.

In a previous article in this series, it was men-tioned that a person should take a passive approach

in relation to spirit and an active stance toward material nature. In other words, one should ac-tively, deliberately engage with matter, time, space and energy and employ appropriate boundaries in that realm, and be passive, vulnerable and fully accessible in relation to that which is beyond those limitations. Balancing the passive and the active, the soft and the hard, firmness with vulnerability,

is the essence of satkra sevita dridha bhmi.

People can be compelled by a dictator or by inspiration and love. Inspiration gives a person a natural, effortless dridha (firmness). Practices

based on love and inspiration are more likely to

last, because few distractions are more interesting. A yogic practice that is based on genuine interest and love is sustained naturally and deepens over time, becoming more intimately woven into the

Continued on page 0

0

If one has become satisfied that there is no more

to be gained from the material, then renunciation is automatic. If there is still an appetite to experi-ence something of material nature, then efforts to renounce it may not be effective. However, an appetite for one thing may be redirected or transmuted into an appetite for something else. In this case, Patajali is saying that when one knows

param purusha, the supreme purusha, the thirst for material nature is naturally quelled as one sees a superior truth.

We can experience some version of this in

daily life. For example, the most sustainable way

of implementing good dietary practices is not to forcibly deny oneself the natural enjoyment that comes from eating food, but rather to gradually simplify or refine ones tastes. That way, the natural

flavors of nourishing foods become more attrac-tive and pleasurable than the stimulating flavors

of processed or unnatural foods. For someone experiencing the deeper pleasures of a really good

diet, a bag of nutritionally-bereft, flavored chips

or too sweet candy simply looks unattractive, so

there is no real discipline needed to avoid it. The vairgya is natural. When a person sees the truth,

then living that truth is more effortless.

In love, there is also a natural kind of vairgya.

A woman who, before having a baby, would have balked at the idea of changing diapers several times

a day, usually becomes quite unfazed about doing so after falling in love with her newborn child. Going without sleep is a hardship when its due

to stress or illness, but its not in the least difficult

for people in love, who wish to spend their nights getting closer to each other. Similarly, if you get caught in a downpour, it will probably be felt as a setback, but if the same thing happens when youre

with someone you like a lot, its kind of fun. In

love, preferences and desires can change drastically and automatically.

In a similar way, Patajali describes the automatic renunciation that comes from knowledge or experi-ence of spirit. Experiencing the silence and stillness

of purusha brings a natural preference for things that cultivate a relationship with spirit. |

persons life. You will soon find reasons to abandon a

practice that is based on a dictatorial mindset.

Next, Patajali turns his attention to describing more

about vairgya. Verse 13, Chapter 1 says: drishtnushravika

vishaya vaitrshnasya vashkra sanj vairgyam. This

describes vairgya (non-attachment) as full satisfaction

with, or renunciation of, any object that can be seen or heard (vishaya vaitrshnyam). In other words, vairgya is

about shifting a material orientation to one that is more attuned to those things that cant be perceived with the mind or senses.

Going back to the first stra we looked at in this article,

it is worth noting that Patanjali introduces abhysa and

vairgya together in a pair. They do have an important

relationship.

It is difficult to remain steady in ones practice if one

is overly attached to getting, avoiding or otherwise react-ing to the various objects perceived in the outer or inner worlds. Vairgya is not just about not wanting things; its

also about accepting what is without resisting or having great aversion to things. If we have become too rigid, its probably because were trying to resist something, or to push something away. Vairgya (non-attachment) supports

abhysa (repeated effort) by helping to bring flexibility to

our firmly established practices.

Abhysa, in turn, is the taming and training process

that helps to cultivate vairgya. One Sanskrit text says,

na mantro naushadham tatra na kimchid api vidyate

vin jpyena siddhyeta sarvam uccht andikam, that is:

There is no mantra, no medicine, nor anything else known,

by which non-attachment to all can be attained without repeated effort. (Klaka Stotram, Chandi Pthah) There

is no external thing that will magically give a person

non-attachment (vairgya). It comes through repeated

effort (abhysa).

Patajali describes another way that vairgya comes

about. Verse 14 says: tat param purusha khyter guna

vaitrshnyam, that is: From knowing the supreme spirit

comes guna vaitrshnyam, the end of desire for anything governed by the gunas.

Contentment and renunciation are dual meanings of the word vaitrshnyam, and that may imply that the thirst for the material cant just be renounced; it has to be slaked.

About the AuthorBarbara Cooks San-

skrit studies led her to

Ayurveda in the mid-

1990s. After graduat-

ing from the Ayurvedic

Studies Program in

1997, she continued

studying Ayurveda with

Dr. Lad and spent her

summers getting more

Sanskrit training with

Dr. Ram Karan Shar-

ma. Barbara taught

Sanskrit in the first and

second year programs at

the Ayurvedic Institute

for three years before

moving to New Zea-

land, where she now

co-runs AyurLab, a

company that facilitates

consultation and educa-

tion services, including

distance learning, in

Ayurveda, Sanskrit and

Jyotisha.

Practice and Non-attachment, Cont. from page 9

In the state of nirodha,

there is no effort.

Food & BalanceV P K

serves 4Creamy dandelion salad

Dandelion greens are among the first leafy greens to arrive at spring markets. Thanks to their bitter nature, they are a quintessential spring vegetable to assist the liver in its cleansing from the rich, oily and heavy foods of winter. As enticing as the cleansing action may sound, for some people dandelion greens are difficult to enjoy on their own. eaten with this sweet, light and creamy sauce, they are like a dessert. Additional spring benefits of this salad are daikon radish, which aids the liver in assimilating fat, and carrots, which help to cleanse and nourish the liver.

bunch dandelion greens2 small carrots2-inch piece daikon radish/2 cup almonds, soaked overnight and

peeled/4 cup lime juice, freshly squeezed/2 cup fresh coconut milk*/2 tsp. cumin seeds, lightly dry roasted and

ground/2 tsp. coriander seeds, lightly dry roasted

and ground/2 tsp. mineral saltoptional garnish: /4 cup unsweetened,

desiccated coconut, lightly toasted

remove the spines from the dandelion greens. Finely chop the green leaves and place them in a bowl. Using your fingers, work the mineral salt into the chopped greens. Set aside for 5 minutes to allow the fibrous nature of the dandelion greens to soften.

While the dandelion greens are resting, finely grate the carrots and daikon radish in a separate bowl.

In a blender, make a cream by blending the almonds, lime juice, coconut milk and spices.

To the chopped dandelion greens, add the grated daikon radish and carrots along with the coconut-almond cream. mix together gently. Garnish with toasted coconut, if desired. Serves 4 as a side salad.

Vata and pitta pacifying. To harmonize for kapha, add freshly ground black pepper.

Y For those who dont have time to crack open a coconut, heres a quick way to prepare fresh coconut milk: soak 2 cups unsweetened desiccated coconut in 2 cups boiling water for 0 minutes. blend the coconut and its soaking water in a blender or food processor for a minute. Strain the mixture through a cheesecloth-lined colander. Gather the cheesecloth to extract as much liquid as possible. Discard the squeezed coconut meat. The coconut milk not used in the above recipe can be refrigerated for a day or two and is delicious for use in sauces, smoothies, soups, grains or over fresh fruit.

Although Ayurveda discourages processed food, in a pinch should you need to use coconut milk from a can, dilute the coconut milk with water (/4 cup water to /4 cup coconut milk). |

mICHele SCHulz is an Ayurvedic yoga therapist and teaches Ayurvedic nutrition and hands-on cooking classes. She is grateful to her mother, from whom she received an initial infusion of holistic nutrition.

by Michele Schulz

2

inSpirAtion of AyurvedA

my firST Seminar on ayurveda waS in 1986. dr. Lads teachings on Polarity were the perfect outlet for me to apply the laying on of hands healing I was gifted with earlier that year. The description of healing modalities such as herbs, yoga, diet, gems and color applied through Ayurveda, along with Dr.

Lads beautiful soul and creative teaching style, drew me to New Mexico, where I lived for over 19 years.

Through those years, I gained a good foundation of Ayurvedic philosophy and the skills to practice ob-servation and assessment. I have always approached my clientele holistically. Ayurveda taught me the im-portance of identifying characteristics through the elements, their gunas and constitutional doshas. In any health modality, it is important to know whom we are

working with. Only then can we recommend or apply

the correct remedy to re-establish harmony.

Another pearl of wisdom I received early on from Dr. Lad was that, to become seriously versed in this

healing system, it was important to embrace ones spiritual path. This rang true to me and I took it

deeply to heart.

In my clinical work as an herbalist, my Buddhist

teachers words came to life: In healing it is impor-tant to work with ones mind. For it is from within the

subtle layers of mind and spirit that many imbalances stem. I witnessed that for people to heal, their state

of mind required attention too.

So, I followed the advice of my Vedic astrologer and acquired professional licensure. What flowed

naturally for me was a Masters Degree in Clinical

Counseling with simultaneous training as a Polarity practitioner. This combination covered the legality of maintaining hands-on healing and marma chikits

(acupressure) in my work with clients.

Eight years into my studies, I began weaving the re-quirements of allopathic medicine into an Ayurvedic-based holistic career. Manas (mind) and mano vaha

srotas (the channel of the mind), a major srotas of

Vedic medicine, were the modalities I used to imple-ment this integrative science.

The mrga or pathways to the body would be through mmsa

dhtu, majj dhtu and the chakra system. Each of the psycho-

emotional centers connects to a nerve plexuss along the midline

of the human body. I now had a format to integrate my world of psycho-spiritual healing within an Ayurvedic-based healing protocol. My intention and vision to heal with color and the five elements was not just an intention anymore. With Dr. Lads

support and guidance, it manifested as reality.

I had subconsciously utilized color for self-healing throughout my B.A. training in Fine and Liberal Arts. In Kentucky, I had

studied color and symbology and experimented with color in

my environment and wardrobe. My relationship to color was not one of pursuit. Though pleasing, it was something I was drawn to through varied instances of divine guidance.

One instance stands out: I witnessed the most beautiful sunrise I had ever seen. It was unique, in that each color of the rainbow, all seven chakra colors, were shown to me individually. As a re-sult, universal prna circulated throughout my entire being and

I remembered my wish to utilize color as a healing modality.

A position opened within the Panchakarma Clinic at the Ay-urvedic Institute, and I shifted my role there from herbalist to therapeutic technician. It was time to present my desire to create a color therapy component to the Administrator. As fortune had it, I was blessed to find Dr. Lad shared my inspiration.

Dr. Lad worked closely with me for four years, as I researched

and perfected a color therapy system that could be utilized above a massage table. He specifically chose the color combinations

of one to three gels to get the right vibration and hue for each chakra as I held the gels up to the New Mexico sunlight through

his office window. We had been discussing the marma protocol

and dhtus or tissue layers that connected to each chakra color.

I queried him on the specific protocols he would like within a

color therapy session.

In the meantime, I had completed my Masters degree in counseling at Webster University along with the clinical in-ternships I needed towards licensure as a professional mental health counselor. My focus was the process of death and dying, psycho-neuro-immunology and alternative healing protocols for women in depression.

On return from pilgrimage to India, I was hired as Panchakar-ma assistant. I worked part-time with Dr. Lad and Ed Danaher

in assessing and counseling panchakarma clients. Because of my

Integrat ing Ayurveda

by K. Karuna Fluhart-Negrete, MA

3

About the AuthorK. Karuna Fluhart-

Negrete, MA, NCC,

is a Certified Hakomi

Therapist. She provides

Integrative Counseling

and has taught Body-

Mind Integrated Heal-

ing for 20 years. See

her August 9th, 2008

at Naropa Institute.

Karuna practices in

Santa Cruz, California

and visits Albuquerque,

NM as well. Contact

her at www.colorheals.

com, (831) 535-8693

or (505) 252-4924.

The green ray of the heart chakra, as in my early

morning sunrise experience, became a bridge for

connecting the persons physical experience and lifes

difficulties to the comfort and inspiration of inner

knowing, self-expression and spiritual support from

the niguna, or higher centers.

Through color therapy, I focused on the five ele-ments throughout the chakra system to establish

balance of sattva, rajas and tamas. It also presented a way to tridoshically approach the five types of vyu

or air element.

Mldhra (root) and Svdhishthna (sacral)

chakras both support apna vyu. Manipra (solar

plexus and the agni chakra) helps to maintain balance

within samna vyu, especially with an application of

clear yellow light to the hypogastric area. Emerald green light applied to Anhata (heart chakra) circu-lates throughout the body-mind. It supplies cellular nourishment to the body through the support of vyna vyu. The chakra system completes its elemen-tal support at Vishuddha, the throat, with a brilliant sky blue color. The upper two chakras of ja (third

eye center) and Sahasrra (crown) both support prna

vyu and the gateway to higher consciousness. The

higher centers function beyond elemental correlation, without sensory stimulation of the elements.

Hakomi therapy, the body-mind based psycho-therapy I practice, can easily incorporate Ayur-chrome within its experiential format. First, I do a general

assessment while meeting my client. Then I establish mindfulness within the client as we work in awareness

towards accessing deeper states of consciousness.

Similar to working with the pulse, specific informa-tion is relayed that can then be addressed through integrative exploration. This can be done more tra-ditionally with the use of a massage table; perfect for incorporating the subtle ingredients of Ayur-chrome sparsha (touch), shabda (sound) and colored light

applications. I do so consciously, wherein at each step the client participants, thus signaling my choice of protocol to supply the missing elements.

At times, the client may need a more standardized setting and elements of an Ayur-chrome session could be utilized within the psychotherapeutic office. No

problem. I have developed a five-element color exer-cise I find accurately displays imbalances supported

background in Polarity and psychotherapy, I received requests

for Body-Mind Synchronization sessions. This combination

of Ayurveda, Polarity and psychotherapy became an adjunctive service that allowed people to begin integrating their healing process more fully.

Eventually, I wove these integrative skills into Ayur-chrome,

the color therapy treatments, and Dr. Lad suddenly began refer-ring clients for these sessions. He recommended treatments of one or two colors per person. Surprised but happy I began with a half-hour session. We had originally discussed two protocols: a seven-chakra treatment and an individualized session based

on the persons specific constitutional considerations. Under the

influence of his referrals, I quickly created a one-hour standard

seven-chakra protocol.

The healing invoked through these light sessions brought

significant change and benefit to those who received it. For

some, it lifted the weight of psycho-emotional trauma. For oth-ers, physical pain diminished. Many would find relief through

the self-understanding attained during the session. Others re-ceived nervous-system rejuvenation from the experience of a

deeply restful state. I can testify that everyone who received Ayur-chrome showed significant shifts, recorded by the light

in their eyes (ojas) and relaxed facial muscles as they exited the

treatment room.

Dr. Lad bestowed upon me the basic ingredients for a healing

session. I then followed universal guidance, my own intuition and applied Ayurvedic wisdom. The combination of colored light, marma chikits, and recitation of bja mantra and chakra

sounds, provided a ground for pranic energy to circulate and awaken the clients body-mind-consciousness.

Gentle physical support, keen observation skills and psycho-

spiritual attention from the therapist created an interactive field

of non-judgmental healing for many. These became the basic ingredients to ground vta or pitta and welcome the client to

present experience.

I believe colored light has the ability to balance the agnis. Colored light activates ones own internal source of tejas or light of wisdom as well. Combined with the touch of prna,

each colored ray penetrates the grosser layers of body-mind-soul. States of tamas (dull mind) are awakened and the clarity

received offers a source of nourishment.

I have witnessed the combination of Ayurvedic assessment, subtle therapeutics and contemplative psychotherapy as a pow-erful combination for healing root causes of psycho-spiritual and physical imbalance.

Continued on page 4

through pulse reading. Within a psychotherapeutic session, I find the utilization of Ayur-chromes subtle components to be

indispensable. Sometimes I turn on a colored light in the room. Often I utilize corresponding seed sounds to neutrally express

an issue. Sparsha (touch) is sometimes introduced through the

kinetic experience of Sand Tray Therapy in which the miniatures

used are grouped in five-element categories dependant on their

symbolic gunas. Otherwise, I may assign self touch-points within

a reflective experiment. I have also become adept at touching

others energetically through focused attention of clear mind.

Whether someone needs stabilization or deeper psychologi-cal processing, my training in Ayurveda, Hakomi and medita-tion have been indispensable. I hope my story inspires you and supports the claim that Ayurveda is a truly holistic avenue for self-healing. |

Inspiration of Ayurveda, Cont. from page 3

4

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THe AyurVeDIC INSTITuTe

2008 SPrING & FAll SemINArSTanmatra Chikitsa: Healing Through the doors of perception and Bringing right Action into life May 16 18 | vasant ladDoshas can be balanced with subtle therapies addressing the five senses, sound (shabda), touch (sparsha), form and vision (rupa), taste (rasa) and smell (gandha). Therapies discussed will include mantra, yajnya, marma, yantra, meditation, food, herbs and aroma.

Ayurvedic Beauty Concepts: special reference to Custom Blending and shirodharasept. 8 12 | sonia Masoccoenhance your knowledge with the fundamentals of a 5,000-year-old science while learning new techniques in health and beauty. under ms. masoccos expert direction, you will rediscover and make yours the notions of beauty from the east. Improve your dexterity with prime materials such as herbs,

pastes, clays, essential oils and carriers. learn how to custom-make mixtures and preparations suitable to each individual clients needs. limit 20 students.

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