Namaskar -January 2007

Namaskar
A Voice for the Yoga Community in Asia January 2007
IN THIS ISSUE
Change • Stress
Kleshas • Joy
Photo courtesy of Nigel Gregory
ngstudio@mac.com

Namaskar •A Voice for Yoga in Asia
EDITOR’S NOTE
In this Issue
Franc
ances s Gairns
The dristi for this issue is Change and the cover photo by
Nigel is an upside-down image of Jon changing from
Prasarita Padottanasana to Adho Mukha Vrksasana. I
watched with admiration as his feet floated gracefully off
the ground and up into a handstand – no muscular force or gritting of teeth,
just the smooth, unobstructed flow of prana. Just how I would like to move
through the changes in my life.
We have three interpretations of the dristi: Angela takes a straight-forward
approach, enlisting the experiences of three yoginis; Paul explores the
subject from the perspective of yogic philosophy and David Bowie while;
Frank introduces the Buddhist perspective. And what is sometimes the
result of change for many of us, stress, is examined by Laura and Vinod
introduces us to Kleshas.
I hope you will read the contributions of Ann, Clayton, Elizabeth, Ivy,
Jennifer, Jyothi, Julie, Mira, Sara, Tia and Valerie. Everyone who
contributes to Namaskar is on a path of personal transformation, and
through sharing their experiences and observations, hopes to enrich our
community.
We welcome Yoga Journal to the Asian yoga community. The publication’s
Hong Kong and Thailand editions are now available on news stands, and I
hope you will pick up a copy next time you see it.
Dristi Change
Impermanence..............................................................5
Transformation....................................................................7
Dharma Door of Change....................................8
Special Features
Stress.......................................................................11
Kleshas.......................................................................14
Upward facing dog.............................................17
Book review........................................................22
Moon days...........................................................23
mYoga teacher training...................................24
Mysore Travelogue...........................................26
Book review........................................................26
Practicing cold...................................................29
Joy.........................................................................30
Regular Contributions
Yoga News.............................................................3
Teacher’s Voice....................................................11
Hathi Yogi............................................................32
Crossword ..........................................................35
Kids Yoga.............................................................33
Teacher & Studio listings................................39
And finally I encourage you to embrace the change in your lives with Jon’s
ease, grace and fluidity.
Note to Teachers & Studio Managers
If you would like to list your details in the back page of Namaskar
throughout 2007, please send your payment to guarantee your listing will
appear in April, June & October 2007 issues:
Individual teacher HK$500 or Studio HK$1,000
Please make your cheque payable to:
Yoga Services Ltd
c/o Frances Gairns, G/F, Flat 1, 12 Shouson Hill Road West, Hong Kong
Something to Share?
If there is something you would like
to share with the yoga community in
Hong Kong and elsewhere (we
distribute around Asia and even
further), please email
fgairns@netvigator.com
2

January 2007 • Namaskar
YOGA NEWS
Yoga Kitchen in Hong
Kong
Yoga Fitness has long been feeding
students’ spirit, and how they’re
feeding stomachs too, with the opening
of Yoga Kitchen. The brainchild of
studio owner and yoga teacher Yvonne,
Yoga Kitchen serves a healthy menu of
vegetarian and non-vegetarian food
and drinks. They also offer take-away
and delivery service. The Yoga Kitchen
is at 5/F Sea Bird House, 22 – 28
Wyndham Street, Central, Hong Kong
and serves lunch, afternoon tea and
dinner. It is open noon – 9 pm daily. For
more information +852 2851 8353,
www.yoga-fitness.com
New Iyengar teachers
in Hong Kong
There are three new Iyengar-certified
teachers in Hong Kong: George Dovas,
Kristine Hodge and Randa Westland all
received their Introductory II
certification in the summer. Linda
Shevloff was re-certified as Senior
Intermediate I. With six certified
Iyengar teachers, The Iyengar Yoga
Centre of Hong Kong now has the
largest group of Iyengar teachers in
Asia.
Bhutan an Yoga Retr
treat
at
Ming Lee, certified Iyengar teacher and former chairman of the Yoga Society of
Hong Kong leads a retreat to the mountain kingdom of Bhutan February 17 – 27.
The 11-day yoga and meditation retreat includes twice daily yoga and meditation,
intertwined with visits to Buddhist temples, attendance at the Punakha Dromche
Festival and much more. Participants will stay at the Metropolitan Hotel in
Bangkok and the exclusive Uma Paro in Bhutan. For more information
bhutan@yogawithming.com or www.yogawithming.com/bhutan.
AcroYoga at Yoga
Central, Hong Kong
AcroYoga, a blend of the spiritual
wisdom of yoga, the loving kindness of
Thai massage, and the dynamic power
of Acrobatics, will be offered by Minhee
Cha at Yoga Central from February. The
practice cultivates trust, connection
and playfulness and aims to bring
individuals into a state of union with
themselves, each other, and the divine.
Also new at Yoga Central is a “DIY”
home practice workshop held by Ivy
Hung. The workshop helps student
select appropriate vinyasa and
sequences to practice at home, or while
travelling. There’s also a series of
monthly workshops held by various
instructors to help students deepen
their practice. For information
www.yogacentral.com.hk
New Instructors at
Yoga Central, Hong
Kong
Minhee Cha lives in Hong Kong, but was
born in Seoul, Korea. She started
practicing yoga in Hong Kong and
received a teaching certificate in India.
She has studied many styles of yoga
and says she currently favours
AcroYoga, which she teaches at Yoga
Central and Amico Studio in Hong
Kong. superyogini@yahoo.com
Minhee Cha
DanceMeditate at Yoga
Senses, Hong Kong
DanceMeditate is a new programme
which combines pranayama, dance,
yoga nidra and somatic therapy in
order to achieve health, joy and peace.
The once weekly classes will start
Saturday, January 20 and take place at
Yoga Senses, Tsim Sha Tsui, Hong
Kong. For information
contact@dancemeditate.com
Iyengar Workshop,
Hong Kong
Birjoo Mehta, an advanced Iyengar
practitioner from Mumbai, India, will be
presenting a series of workshops
entitled “Removal of Contortions to
Reach a Pose” at the Iyengar Yoga
Centre, January 25 - 28. For
information
www.iyengaryogahongkong.com
Ivy Hung is a yoga teacher, adventure
athlete and Ayurvedic practitioner. She
has studied with Bryan Kest, Max
Strom and Krishna Das, John Friend
and Sharon Gannon. Her classes blend
vigorous vinyasa with balancing, twists
and restorative poses and are
structured to lead students into a fully
state of consciousness. Her own
practice is rooted in the Iyengar
lineage. climbingivy@earthlink.net
3

Namaskar •A Voice for Yoga in Asia
YOGA NEWS
AcroYoga at Pure Yoga,
Hong Kong
February 23 - 25 sees a two-day
AcroYoga workshop at Pure Yoga
presentedd by Jason Nemer and Jenny
Sauer Klein, co-founders of AcroYoga.
For information www.pure-yoga.com or
www.acroyoga.org
Yoga and Pilates,
Bali
Heather Shalabi and Ann Gowing will be
leading a retreat to balance and restore
the body and mind at the Como
Shambala Estate in Ubud, Bali,
February 18 – 24. The programme offers
3 hours of Pilates complemented with 2
hours of yoga daily. For information
res@cse.comoshambala.bz, +65 361
978 888
About Namaskar
ar
Namaskar provides a voice for the yoga
community around Asia. The publication is a
vehicle for practitioners on a yogic path to
share their own knowledge, learnings and
experiences with others.
Namaskar, is published by Yoga Services Ltd,
quarterly in January, April, July and October.
We welcome unsolicited submissions,
therefore the opinions expressed within
these pages are not necessarily those of the
Yoga Services Ltd.
Namaskar is distributed at no charge through
yoga studios, fitness centres, retail outlets,
food & beverage outlets and other yoga
friendly locations throughout Hong Kong and
elsewhere in Asia.
Iyengar Workhop,
Jakarta
“Healthy Living with Iyengar Yoga” was
held at Jakarta International Club, 24 -
26 November by Ming Lee. Close to 40
people, from first timers to yoga
teachers, attended. Riana Singgih, a
long-time student and owner of the
newly-opened yoga studio, Yoga Light,
gave guidelines for healthy eating to
complement their yoga practice.
Teacher Training at
Pure Yoga, Taiwan
The Foundation - Preparing to Teach is
a four-week, full-time teacher training
course in Taipei led by Stephen
Thomas. It will immerse students in all
aspects of yoga and develop their skills
in the fundamentals and methodology
of teaching Hatha yoga, March 19 -
April 14. For information www.pureyoga.com
Yoga Thailand
As well as retreats and classes held
throughout the year at Yoga Thailand,
Koh Samui, in August, there will be an
opportunity to take your yoga
understanding and practice to the next
level with a two-week course on the
main texts of Hatha Yoga with O.P.
Tiwari and Ashtanga Yoga with Paul
Dallaghan. The course will be from
August 12 – 25 and counts towards Yoga
Alliance’s 500-hour certification.
Immediately afterwards, August 25 –
31, there’s a rare opportunity to study
in a small group with Ashtangi Richard
Freeman. And if you’re planning ahead,
mark your diaries for an Advanced
Anatomy course with Neil Barker and
Paul Dallaghan January 6 – 20, 2008.
For more information www.yogathailand.com
Popular Hong Kong teacher returns to India
One of Pure Yoga’s most popular teachers, Varun Veer returned to New Delhi in
January to open his own yoga and Ayurvedic studio. His students organized a
farewell dinner, at which he shared the following advice: “There are three things a
yoga practitioner and teacher must follow. First, one must follow a pure
vegetarian diet. Second is to improve your yoga, you must practice daily at a
specific time. Third is focus and concentration. I strongly advise during class,
music is not to be used as this alone is already distraction in and of itself. Silence
is the best tool to calm the mind. If you follow these three principles strictly, your
five bodies (Physical, Pranic, mental, wisdom and bliss body) will come to be in a
total balanced state.”
For more information, to contribute or to
order Namaskar, please contact:
Frances, Editor
fgairns@netvigator.com / 9460 1967
Jenny, Deputy Editor
jenthomas@netvigator.com / 9889 2022
Deadline for April 2007 issue:
March 15, 2007
Varun (4th from right t seat
ated) with studen
udents s at his far
arewell ell par
arty
4

January 2007 • Namaskar
Dristi Change
Impermanence
Angela Jones
Humans are funny creatures. While we know
intellectually that all aspects of our life are
fleeting, even the gift of life itself, we crave
solidity, reliability, rocks on which we can rely,
people we can count on.
We want the reassurance of things remaining the same. We
rage when lovers leave us, when friends move away (even
though this is a constant in Hong Kong), when cherished
landmarks collapse into dust. We find ourselves shocked
when people die, even though death is the most predictable
part of life.
We fight age and even our yoga practice is drawn into this
battle. But our bodies are subject to the laws of nature and
are also changing constantly.
Yoga teaches us that to deny all things must change, is to
sentence ourselves to a lifetime of unhappiness. It is not
change that’s the problem, rather our reaction to it – clinging
to the ankles of that which is cherished even as it strides out
the door.
“Impermanence is the
nature of the human
condition” - Buddha
We should instead cultivate gratitude and appreciation for
this precious life, exactly as it is, as well as non-attachment
and equanimity. As one who is very early on in her spiritual
path, I know all too well that this is the hard part! We’ll hear
from three yoginis who are a little further on.
Two of the most major transitions of our lives can be when
we lose a parent or become one. Hong Kong-based yoga
teacher Nealy Fischer writes of the highs and lows of
motherhood and discovers they’re both parts of the same
ball of silly putty.
Nealy Fischer
“Today felt like one of the longer days of my life. I woke up
at 5 am with a stiff neck. So stiff it took me a couple of
minutes to figure out how to manipulate my body out of bed
to begin feeding the kids and addressing the morning
tantrums. The beauty of my role as a mother today felt
temporarily concealed.
“Yet when my son kisses me good night and tells me he
loves me it’s as if the cloud lifts. Remembering the moments
of cloaking are temporary (terrible twos don’t last forever!)
allows me to be fully present in knowing that this too shall
pass.
“The amount of effort we exert in our asana directly relates
to the level of freedom we experience in any pose. We
ground down to rise up and this boundary is what allows us
to experience the bliss of the extension more fully. We pulse
with the flow of our breath and acknowledge the divine
power behind it guides our offering through each
movement.
“When I was in labour with my five-year-old son, I recalled
my mother’s words of wisdom. She always gave a blessing
of thanks at the moment of intense pain for the gift of the
baby she was about to receive. (I forgot this piece of advice
5

Linda Shevloff
Namaskar •A Voice for Yoga in Asia
in my own labour!) The contrast in the transition from
intense pain to incredible joy in one single moment is what
makes our lives so rich.”
Linda Shevloff, of the Iyengar Yoga Centre of Hong Kong,
has been practicing yoga for more than 30 years. Through
good times and bad times, yoga has been a constant
practice and a stabilising influence in her life.
From her early childbearing years, when she wanted to be
able to restore her body after pregnancy, to her many years
working in high schools in Canada, when yoga provided her
focus, yoga has been a constant companion.
More recently Linda injured her shoulder and required some
serious surgery. “I had to change my practice every week
according to the condition of my shoulder. Yoga allows me to
overcome life’s obstacles and to be centred.”
“We come to glimpse what
the masters say the true
attitude to change can be:
as if we were the sky looking
at the clouds passing by.” -
Sogyal Rinpoche
Linda points out the aim of a successful asana practice is
the balancing of the three gunas – qualities present in all
beings, but varying in amount. They are: Sattva (purity),
Rajas (activity/change) and Tamas (inertia).
When travelling in Rajasthan, I experienced this balance in a
very tangible way. My two travelling companions were not
yoga practitioners, but would occasionally accompany me to
early morning classes.
We enlisted a teacher for a 7 am class on our first morning
in Jodhpur. Knowing of my friends’ inexperience, the teacher
sensitively set for us a mediation/pranayama practice
instead of the usual asana.
After one hour focusing on our breathing on a restaurant
rooftop, we opened our eyes to watch the clouds pass
overheard – and that was all. Days on the road negotiating
buses, trains, heat and touts fell away. That morning’s
practice was the most relaxing of my life and we three were
utterly transformed and at peace. What a difference an
hour can make if we are truly present!
Through our practice, we can deal with the changes that
must occur in our lives with greater grace. For some, yoga
can even grant the strength to effect changes and gain a
self-confidence that flows into other aspects of life.
Pure Yoga’s Ocean Liang has been practising for about five
years. She found the strength and inner clarity granted by
her yoga practice gave her the courage to move into her
own apartment for the first time.
“My first move out was a quiet celebration of finally
becoming a yoga teacher, something I’ve wanted so badly.
From my practice, I have experienced my own individuality
and started to search for silence from within.
“Living by myself, I feel positive about solitude and still feel
connected with a community of people. Not that I don’t like
having people around, it’s more about the enjoying my own
solitude as well.
“Funnily enough, now I’m living on my own, with more
freedom, I seem to be more disciplined. I guess this is true
independence.”
Angela is a Hong Kong-based journalist from New
Zealand. She’s s been practicing for fiv
ive e year
ars s and
rec
ecen
ently underwen
ent t Pure e Yoga’
oga’s s fir
irst t teacher training
course, which “didn’t kill me, so it must have made me
stronger!”
6

January 2007 • Namaskar
Dristi Change
Transformation
Paul Dallaghan
The one thing certain in life is that everything
changes. This is a keystone of Buddha’s
teachings, part of many other philosophies
and even modern physics. “Ch-ch-chchanges”,
sang David Bowie in his rock classic, eulogizing
the temporary nature of all he was experiencing.
Everyone reaches moments of transition, a shift from what
they’re doing now to something they might wish to be doing.
Many students find themselves in transition brought on by
the process of yoga itself. In fact the majority of students I
have met at trainings say they are “in transition”.
What does this transition, change, transformation mean?
Roget (thesaurus and dictionary) defines it as “the process
of passing from one form, state, stage to another”.
Everything is in a state of flux, and all we know is constantly
changing. Yet, as Bowie puts it, “the days flow by but still
they seem the same”. In a sense letting us know how little
we actually observe and see. “Time might change me but I
can’t change time” is the plight of us all, once opportunity
has passed us by.
Transformation takes that even further. It is defined as the
action of “changing form, appearance, condition, function,
especially in relation to potential or type”. This would imply
a certain level of involvement in the transition process.
Taking the perspectives of ancient philosophy, the Buddha’s
teachings and even modern poetic rock ‘n’ roll, we can
perhaps gleam a few nuggets to help us:
• change is inevitable, “pretty soon now you’re going to
get older” (Bowie)
• transition then is continuous and lifelong
• we can, and even should, participate in the changing
process, the transformation
• the best way to engage in this transformation is to be in
the moment of each activity or thought we have.
The yoga philosophy of Sankhya recognizes transformation
and offers tools for it. Parinaama or transformation, means
a change occurs where there is no going back. In practical
terms the behavioural patterns of an individual have been
so affected by changes in the nervous system (due to
correct practice and living) that this person’s outlook and
behaviour are altered so they actually consider themselves
to have grown or changed.
The other major Indian philosophy, Vedanta, uses the word
“vivarta” to define transformation. Here the belief is our
true nature is divine and can never be changed. And it is
only our illusion that appears to be changing.
Affecting a positive and uplifting growth so we come closer
to our true self is a goal of yoga, regardless of which
philosophy you subscribe to. On a daily basis we must find
some practical ways to help us remember our divine nature.
Christians have the Novenas, a festival built around
transformation which includes nine days and nights of
prayer. In India, there is the Navaratri (nine nights) festival,
a celebration of the Holy Mother. The first three nights for
removing the old, stale, stagnant, of no use to our growth
(tamas), the second three nights for building the new, and
raising a new level (rajas) and, the final three nights for the
result, which is transformation (sattva).
I have always found this description apt for the process in
yoga. Initially there is a period of cleaning and clearing out,
which could go on for years. In practical terms, this feels like
aches, pains, emotional outbursts, and toxic releases from
the body. It is best handled by understanding there is a
process of clearing, and watching it happen while continuing
with practice under an appropriate teacher’s guidance.
When much of the old stagnation decreases there is room
for growth of the new. This is experienced as delicate nerve
changes causing temporary trembles throughout the body.
One gets more and more subtle and sensitive before
becoming more durable. One feels the movement of prana
through the body, and sees what is happening on the mental
level. Depending on how one lives, this could go on for years
or even lifetimes, until the complete transformation, a
return to our true nature, is experienced. Along the way one
identifies some key points to stop and recognise “I have
7

Namaskar •A Voice for Yoga in Asia
transformed, I am not the person I was. My behaviour has
changed, my outlook is different, my heart is bigger, my
mind is clearer.”
“If you feel in transition,
embrace it.”
Nature provides the best example. A garden uncared for
grows wild and full of weeds. We cultivate it, first removing
the weeds. Then new flowers and plants start to grow. A new
life is experienced in the soil. Along the way sections of the
garden are transformed and beautiful, but still the work
goes on until the entire garden is transformed and in it a
beauty only nature can offer.
As we have said change is inevitable. What is the
alternative? The garden left untended grows weeds, a plant
in its own pot left abandoned will wither. Without any direct
participation, the outcome follows a downward path - decay.
Though our bodies will age and deteriorate, it need not be
the case for our heart, mind and soul, which are our
essential nature. Thus the teachings of yoga tell us to
participate in our growth and here are the tools.
It is not easy, but is anything worth having, easy? Let it be
earned through self effort. If you feel in transition, embrace
it. Learn the practices in a correct way and give yourself to
them. Embrace your growth and participate in it. Do so by
being with each breath, by being tuned into every little thing
that you do. Be in the moment and do your best. Get up
each day and do it again. You will get stronger, the feelings
of insecurity will pass. A new inner light starts to shine as
you experience your transformation a bit at a time. And
above all, be grateful for what you have, everyday the
opportunity to participate in this change and growth. Think
and thank each day the source of the practices you have
been given to help you through this transition. Love the
process, the doing and the change.
Paul aul is the Direct
ector or of Cen
enter
ered ed Yoga oga Instit
titut
ute e & Yoga
oga
Thailand www.cen
enter
erdy
dyoga.
oga.com om (for training info o and
Paul’
aul’s s work
orkshop schedule
chedule), ), www.yoga-thailand.
oga-thailand.com
om
(yoga oga retr
treat at cen
entr
tre e on Koh oh Samui, Thailand)
Dharma
Door of
Change
Pob
obsa a Frank Jude Boc
occio
cio
A teaching common to Buddhist and Hindu
Yoga traditions is that avidya, most often
translated as “ignorance,” is the root cause of
suffering (duhkha). It literally means, “not
seeing.” In his Yoga-Sutra, Patanjali echoes the Buddha when
he says, “Ignorance is the seeing of that which is eternal,
pure, joyful and the self in that which is ephemeral, impure,
sorrowful and not-self.” After years of practice, I’ve come to
think of ignorance not merely as a lack of knowledge, but as
an almost willful ignoring of reality. Today, we use the term
“denial.” Let’s face it; we know things change. We know we
are changing. Yet, in much of our daily lives, we act in ways
that seem to be a desperate attempt to deny this reality!
The Buddha encouraged developing insight into change
(anicca) because it serves so well as a door into his central
teachings: the truth of suffering (duhkha), its causes and its
cessation; insight into non-self (anatta) and the realization
of the emptiness of a separate self (shunyata); and the
understanding of the “thusness” or “suchness” (tathata) of
all things. These insights are not meant to be philosophical
reflections, but a genuine seeing and experiencing. We are
challenged by the Buddha to use impermanence, the reality
of change, as the ground of practice.
Often it is said because of change there is suffering. But
suffering doesn’t have to be the result of impermanence,
nor is it inextricably tied to it. The real cause of our
suffering in the face of change, is our attachment to what is
8

January 2007 • Namaskar
Dristi Change
by nature impermanent, not impermanence itself! And our
attachment is based on ignoring – denying – reality as it is.
But if we truly wish to affirm and celebrate life, we must be
willing to affirm and celebrate impermanence.
One of the practices offered by the Buddha to cultivate
awareness and insight into impermanence is “The Five
Remembrances.” Here is a variation of a version taught by
Thich Nhat Hanh that I’ve practiced with for well over a
decade:
The Five Remembrances
1. I am of the nature to age. There is no way to escape
aging.
2. I am of the nature to have ill-health. There is no way to
escape ever having ill-health.
3. I am of the nature to die. There is no way to escape
death.
4. All that is dear to me, and everyone I love, are of the
nature to change. There is no way to escape being
separated from them.
5. My actions are my only true belongings. I cannot escape
the consequences of my actions. My actions are the ground
upon which I stand.
If we look at impermanence superficially, we might conclude
it is a negative aspect of life. “The Five Remembrances”
may seem at first like nothing more than a grim list of
things we will lose. But, in fact it is a medicine, perhaps bitter
at first, which is a kind, compassionate, truthful reminder of
the wonder and miracle of life as it is. Change is inherently
neither negative nor positive. It just is. This is the
“thusness” of things as they are. Impermanence is not a
mere aspect of life, but its very essence! Without change,
life would be impossible. “Never changing life” is, and can
only ever be, a vacuous concept.
When we use “The Five Remembrances” to look deeply in
order to embrace the reality of change in our body-mind,
environment, and relationships, we no longer take anything
for granted. We begin to loosen our attachments to the
ephemeral phenomena we have clung to, and realize the
very grasping and clinging are painful in themselves! We
come to see for ourselves the problem is not that things
change, but that we try to live as if they don’t!
As you contemplate “The Five Remembrances,” notice in
yourself any reactivity they provoke. Do so without judging,
interpreting or suppressing. Let whatever arises rest in
awareness until it shifts and passes away. Aversion may
arise, and that is okay. Stay with your breath and observe
the sensations in your body that accompany the mental and
emotional reactivity. You may be surprised to experience a
sense of relief as the energy put into denying and hiding
from the truth of impermanence is liberated to move
through your body-mind, allowing for great ease.
One example of how this practice has informed my
relationships is that when I find myself becoming embroiled
in conflict, with my partner or a friend for instance, I look at
them and imagine how we will both look in 100 years.
“The real cause of our
suffering in the face of
change is our attachment to
what is by nature
impermanent, not
impermanence itself.”
Immediately, the situation is defused, and a more skillful
way to deal with the conflict naturally arises. (Often I just
want to hug them!)
If we understand the self to be an entity that persists over
time, a deep understanding that all things are in constant
transformation will lead to a clearer view that all “things”
actually lack such an unchanging, substantiality. Now, when
people hear this teaching about non-self, many mistakenly
think the Buddha is saying we do not exist. His meaning is
rather that we do not exist in the way we imagine ourselves
to exist. Even the consciousness of self we take such pains
to bolster and protect is not an independent and separate
entity; it is a process in constant flux, conditioned by
everything else that is also undergoing constant change.
This is what is meant by “emptiness” (shunyata). Emptiness
is not a “thing” that exists separately either. Emptiness
means we, you and I and all phenomena, are part of the
9

Namaskar •A Voice for Yoga in Asia
ever-changing universal process, not separate solidly
enduring “things.”
Impermanence also leads us through the Dharma Door of
“signlessness.” The reality of the thusness of all that exists
is beyond the concepts and verbal expressions (or signs) we
use to attempt to describe reality. All categories of thought
and expression are signs. They are the models and maps we
use to navigate through the world, but they become traps if
we forget they are maps, and not the territory!
A common analogy used to describe the signless nature of
“...we can free ourselves
from the constriction of
attachment so we can live
fully present in each
moment of our life...”
reality is the relationship between the wave and water.
Waves can be tall or small, rising and falling; these are all
“signs,” specific traits of specific phenomena. If we identify
with a particular wave, then we will feel happy or sad
according to the sign. But if we can touch the nature of the
wave – that it is water – then we go beyond the signs. When
we touch the signless in our own lives, we go beyond fear,
attachment and suffering.
In fact, another name for the “signless” is nirvana, which is
the extinguishing of all our notions and ideas about reality.
To touch the suchness of water, we must go beyond the sign
of the wave. To touch our suchness, we must go beyond
attachment to our particular signs. And just as the wave
need not add to itself any water – after all, it already is
water, we cannot take away or add to the true nature of all
that is – we do not need to add or take away anything in
ourselves. We do not seek liberation outside ourselves or
our experience. For already, just as it is, the awakened
nature is fully present. The tenth century Vietnamese
Master Thang Hoi was asked by a student, “Where can we
touch the world of no-birth and no-death?” He responded,
“Right here in the world of birth and death.”
Here is the paradox of “The Five Remembrances”: only by
touching the relative truth of birth, ageing and death can we
enter into the realm of no-birth and no-death. Because all is
in flux, we cannot point to a time when there is an absolute
beginning or ending. Birth and death are also signs.
We do not cultivate awareness of impermanence as a
practice of grim endurance, but rather so we can free
ourselves from the constriction of attachment so we can
live fully present in each moment, realising the freedom and
inner peace we all seek is already present here and now.
For some, the idea of nonattachment may sound cold and
unappealing, but this confuses nonattachment with
indifference. What is truly lifeless and bitter is the
experience of attachment based upon the denial of change,
since when we are attached in a clinging and grasping way,
what we are attempting is to freeze and hold fast the
elements of our life. When we do this, we squeeze the very
vitality and juice (rasa) out of life itself. Imagine grasping
tightly a marble in your outstretched hand. Squeeze it
tightly so you experience the tension throughout your arm
and perhaps even in your body, breath and mind. Then,
holding your palm upright, open your hand. You are still in
contact with the marble, holding it lightly, without clinging.
What feels better?
Through our clinging attachments, we create what the
English poet William Blake called “mind-forged manacles,”
binding us to the limiting views of my body, my lover, my
family, my possessions, my ideas. When we see, through
insight into impermanence, the truth of no-separate-self
(emptiness), and that in fact we extend beyond every limit
we have created for ourselves (signlessness), we see our
life is not really our own, but that we belong to all of life
itself (suchness).
A fitting conclusion is as the Buddha said: “When one
perceives impermanence, the perception of no-self is
established. With the perception of no-self, the conceit of ‘I’
(asmita) is eliminated, and this is nirvana here and now.”
Frank is a yoga teacher
acher, , interf
erfaith minister
er, , member of
the Tiep Hien Order of Tich Nhat Hanh, and student of
Zen Master
er, , Samu Sunim. He travels wherever er invit
vited,
offering workshops and retreats. judekaruna@aol.com
10

January 2007 • Namaskar
Special Feature
Str
tress
Laura a Walsh
Stress! The mere word
is enough to raise our
shoulders to ear level
and heart rates to their
threshold. In today’s fast paced world,
it’s rare to find anyone who isn’t
stressed out for one reason or another.
But having or feeling stress isn’t a
modern phenomenon. It’s been around
for as long as we have. What has
changed are the reasons why we’re
stressed, otherwise known as
stressors, and how we cope.
One of the more popular reasons
people in the West have taken up yoga
is because of how it helps control
stress levels. Even those people who
don’t “do” yoga have linked the
concept of “lowering stress” to yoga,
thanks to the advertising industry. But
Teacher’s Voice
Ivy Hung
What is your most
challenging asana and
why?
Vrksasana, Tree Pose with a soft
receptive inward drishti. Tree Pose is a
fundamental posture that can be
safely practiced by absolute beginners
as well as the most advanced students.
The anatomy of the posture is part
Tadasana, part balance, and part hipflexors
opening and leveling as in
according to health experts, pretty
much any type of exercise is going to
help people cope better with stress. So
what makes yoga such a powerful tool?
At a basic level, stress loads the body
internally, including the central nervous
system, hormones (endocrine),
respiratory, cardiovascular and immune
systems. It doesn’t matter if the
situation we’re facing is negative or
pleasant, the biological response is the
same whenever we feel or experience
stress. Pretty much the whole body
becomes involved. Our muscles tighten,
breathing becomes deep and fast,
heart rate rises, blood vessels
constrict, blood pressure rises,
stomach and intestines halt digestion,
we perspire more, the thyroid gland is
stimulated, more saliva is secreted,
blood sugar rises, our sensory
perception increases and hormone
glands are stimulated to release
hormones including adrenaline and
cortisol (making us stronger and able
Supta Padangusthasana to the side,
but on the vertical plane. Firmness of
the standing leg; grounding of the heel;
even levelness of the pelvis; sternum
up and skyward; chest expansive with
full equal inhalation and exhalation;
shoulder blades rotating away from
each other, down and away from the
ears. And, that final instruction and
secret tip of fixing our gaze to a focal
point on the floor or at the wall, to help
guide our balance. We are all too
familiar with that determined laserbeam
gaze, the projection of will and
to run much faster). Described by
Walter Cannon of Harvard University in
1932 as “fight/flight/freeze”, this
physiological response to stress is in
fact a survival technique humans have
used for thousands of years.
In 1956, Hans Seyle, a Hungarian
endocrinologist, took Cannons
description of stress a bit further. He
identified two types of stress - good
stress, called eustress, and bad stress
called distress. While eustressors tend
to motivate and inspire, distressors can
cause all sorts of physical problems
such as depression, anxiety,
hypertension, heart disease, cancer,
chronic fatigue, headaches and
insomnia. In 1956, Seyle wrote that
stress is “essentially the rate of wear
and tear on the body.” However he also
recognised the need for some stress or
arousal so the heart, skeletal muscles,
lungs, nerves, brain and other tissues in
the body stay in good shape. “Stress
only becomes a problem”, explained
attention that almost burns a hole in
the wall with our focus. Or is that fear
of swaying and falling? Years ago, I
had the good fortune of re-learning
Vrksasana with an intuitive teacher in
Los Angeles, to practice the asana with
“an inward, receiving gaze”. To allow
the pose to come into being without the
pollution of the ego in disguise as will or
focus; to keep our gaze soft and
receptive in Tree Pose, as well as when
off-the-mat in our daily life. Next time
in Vrksasana, try softening your gaze,
continues on page 38
11

Namaskar •A Voice for Yoga in Asia
12

January 2007 • Namaskar
Seyle, when there’s a discrepancy
between the “perceived” demands
made on someone and that person’s
capacity to meet those demands.
Today stressors tend to come more
from psychological threats, and less
from physical ones. Yet the
physiological reaction of the body
described above is the same as if there
were a man-eating animal near by. The
problem is there are very few
situations in modern life where you can
“fight, flight or freeze”. Running away
screaming or picking a physical fight
not the same thing as mentally
preparing for a sporting event or a big
presentation at work. It’s always
negative and studies have shown those
who negatively rehearse (ruminate)
over a lengthy period of time are more
prone to depression. The key idea here
is it’s never about an event in the
present.
Emotional Inhibition
The second maladaptive coping
mechanism is emotional inhibition or
the “stiff-upper-lip” syndrome. Show
no emotion, hide all emotions inside
“...accepting things for what they
truly are and not being too attached
to expectations...”
be either up or down. Initially – when
dealing with stress - they feel they
can’t cope. Then they feel better after
awhile but their mood goes back down
again.
Avoidance/Denial
The final maladaptive coping
mechanism is avoidance or denial. It’s
the refusal to accept anything has
either happened or is wrong. People
using this skill will often blow up over
very small matters. The two adaptive
skills, detachment and rational
thinking, both involve removing all
emotional attachment. One of the best
ways to do this is to visualize the
stressful situation and then project it
70 years into the future. Time helps to
take away the emotion. The trick is to
become detached right away.
with someone in the office, for
example, is just not socially acceptable
behavior. Most situations benefit from
a calm, rational, and controlled
approach. As a result, man has
developed cognitive methods to deal
with modern stress. Six are
maladaptive - meaning they don’t
really work and just cause us more
stress in the long run. These include
rehearsal, emotional inhibition,
aggression control, benign control or
impulsivity, emotional coping and
avoidance or denial. The two adaptive
coping mechanisms are rational coping
and detachment.
Rehearsal
Of the six maladaptive skills, rehearsal
is probably the most powerful and
devastating. It’s when we repeat, in
our heads an emotionally upsetting
event either in the past or future. It’s
and just “soldier on”. But in reality, a
problem shared is a problem halved.
Aggression Control
Aggression control is the third one and
is specific to anger. This means you
hide your anger inside until you
explode and either hurt yourself or
someone else.
Impulsion
The fourth, benign control is how
impulsive you are. Unlike rehearsal
where you are thinking of everything,
constantly going over the negative
consequences of your actions – past of
future – impulsivity involves very little
thought.
Emotional Coping
Emotional coping is when someone
uses only their emotions (not always
logical) and thus their moods tend to
While working with incarcerated sex
offenders in the UK, Dr. Richard
Masters, a psychologist now with the
University of Hong Kong, developed a
technique of “mental weight training”
to stop the prisoners from rehearsing
or ruminating. His formula is simple;
stop-relax-listen. When you find
yourself rehearsing, you yell, “stop”
inside your head. This causes you to
clear your mind. Next is to make your
body totally relax, even if that means
slumping at your desk. And of course,
breathe. Finally, and the most crucial
according to Masters, is to listen to any
sound around you. This brings you back
to the present and stops you from
being in the past or present. The basis
behind this technique is to train your
mind to focus on the present. And
since your mind is a muscle, it can be
trained.
continues on page 14
13

Namaskar •A Voice for Yoga in Asia
Ayurveda
Kleshas
Vinod Sharma
Ayurveda, the science of life, explains
material creation and the numerous species
of life. It says all creation is influenced by the
three gunas, or modes of nature: Sattva Guna
(mode of goodness), Raja Guna (mode of passion) and Tama
Guna (mode of ignorance).
At the individual level, in addition to these three modes of
nature, each individual is influenced by three main doshas:
Vata, Pitta and Kapha and three malas (waste products):
stool, urine and sweat. According to Ayurveda, when a
person is mainly under the influence of sattva guna, and his
three doshas and three malas are in proper proportion, he
will enjoy good health. However if he is under the influence
of raja or tama guna, and the three doshas and/or malas are
imbalanced, he becomes easily affected by any or all the
three kinds of miseries: Adi Daivik, Adi Bhaotik and Adi
Atmik.
In this article, I will focus on the three kinds of miseries and
the causes of these miseries, the kleshas.
There are three kinds of miseries:
1) Adi Daivik - miseries which are caused by higher entities
eg., planets, constellations, demigods, and nature such as
floods and earthquakes;
2) Adi Bhautik - miseries caused by the people around us
eg. family members, neighbors, friends, relatives.
3) Adi Atmik - miseries which are caused by one’s own body,
mind and misused intelligence.
The Vedas say of the three, the most harmful is Adi Atmik.
Even if a person has very good astrological influences in his
life, and enjoys strong support from friends and relatives, if
his health is not good, he will not be able to take full
advantage of the favorable situation he has been blessed
with. Due to ill health, he may feel miserable and therefore
make others around him feel miserable as well.
“When we identify with our
body...our thinking
becomes narrow and
limited”
It is interesting to note the causes of the other two miseries
are also individual oriented, i.e. they are caused by an
individual’s own wrong thinking and misdeeds. This will
become clearer when we analyze the causes of these
kleshas.
Stress
continued from page 13
So what does all this have to do with
yoga? It was while listening to Michel
Besnard during a recent teachertraining
lecture that I realised how
similar yoga was when it came to trying
to control the mind. “Don’t involve the
mind”, explained Michel. “According to
your conditioning you respond to your
senses, i.e. smells, sights, sounds. But
don’t make the sight bigger, the sound
more shrill or the smell stronger”, he
added. Michel explained furthered, “it
14
doesn’t mean you stop seeing, hearing,
smelling or feeling an emotion. It
means you don’t make the issue or
sensory input or feeling worse or
better by thinking about it.”
It all comes down to accepting things
for what they truly are and not being
too attached to expectations and
results. In other words, stop
rehearsing and be in the present
moment. And how do we do that? It all
comes back to acceptance. We can
either follow Dr. Masters technique or
“practice yoga with awareness”, says
Michel. Sravaviya DiPecararo, a
veteran yoga teacher and author says
it’s “about going with the plan:
surrender”. And as Sharath
Rangaswamy once told me, “just
practice and everything will be good.”
Laura is a freelance fitness writer
currently living in Hong Kong.
Before she began her journey on
the yoga path, she was a triathlete,
runner and adven
entur
ure e rac
acer
er. . It was
while pregnant four years ago, that
she became enamoured with yoga
and now w practic
actices s regularly
egularly.

January 2007 • Namaskar
According to the Sutras of one of the greatest yogis,
Patanjali, there are mainly five kleshas:
Avidya
(ignorance): Avidya is the opposite of Vidya which is derived
from the root word “Vid” which means “to learn”, “to
acquire knowledge/skill”. So Vidya means knowledge or
know-how and Avidya means ignorance. It is said living
entities are immediately influenced by ignorance when they
enter this material creation and due to that influence, they
forget their divine nature, qualities and their relationship
with the Divine. According to a famous Ayurvedic physician,
Charaka, the main cause of disease is this Avidya or
forgetfulness of the relationship between the minute spirit
soul and the Supreme Spirit. This klesha leads to the second
klesha.
Asmita
(false ego): This means to identify oneself with one’s
physical structure or existence. In other words limiting one’s
vision to the bodily concept and not understanding the
existence or presence of the spirit within the body. This kind
of mentality gives rise to the concept of “I”, “Me” and
“Mine” which gives birth to the third klesha.
Raga
(attachment): When we identify with our body (in this
context; comprising the physical body, senses, mind,
intelligence and ego), our thinking becomes narrow and
limited and we start developing an attachment to our body,
as well as to relatives and friends who help us satisfy our
mental and sensual desires, giving us pleasure and
comforting our false ego. But material creation is
conditioned in such a way that these pleasurable and happy
moments do not last long, and we are easily bored by things
and people who give us pleasure. Then we start a new
search for new things of pleasure. And that attachment to
experiencing new pleasures gives rise to the fourth klesha.
15

Namaskar •A Voice for Yoga in Asia
Dvesha
(envy/hatred): This is the opposite of the previous klesha,
Raga. When we develop an attachment to something or
someone, we want to possess that object or person. If
someone then gets in the way of us possessing that
particular object or person and causes some kind of obstacle
in our desire, we develop hatred for the person causing the
obstacle. On the other hand, when we see someone else
possessing the objects we desire but cannot get, we become
“...through mantra therapy
and meditation... one can
...not be affected
negatively by the kleshas”
consumed by envy. So in both cases we suffer, even though
the nature of this suffering is more psychological.
Abhivinesha
(instinctive clinging to worldly life and fear of death due to
attachment to the body): This klesha is the sum total or
result of the previous four kleshas, and is applicable to
almost every creature in existence. Everyday people are
born, they grow old, they fall sick and eventually they die.
But due to our Avidya, Asmita and Raga, our desire to live
and always have a young, healthy and beautiful body is very
strong. Generally no one wants to die, no one wants to grow
old and no one wants to fall sick. But this is the law of
nature, applicable to all species of life. As mentioned in the
Vedas, these four changes - Janma (birth), Mrityu (death),
Jara (old age) and Viyadhi (disease) are facts of life in the
material world, which no one can stop. This helplessness,
and the fear of losing one’s life, causes so much
disappointment and suffering.
Besides these five main kleshas , three additional kleshas
are mentioned in Ayurveda:
Kama
(desire to enjoy the senses): This is one of the main causes
of suffering. Generally people translate Kama in one word -
lust, which is restricted to sexuality. But in Sanskrit, Kama is
a term rather than a word. It includes all kinds of desires to
enjoy sense objects and all the efforts made to satisfy the
senses. It is said when our desires are fulfilled, we get
attached to those sense objects which help satisfy the
senses. That attachment causes another klesha called
Lobha.
Lobha
(greed): This is the desire to accumulate sense objects which
satisfy our senses. Due to greed, we tend to become
selfish and self centered. It is interesting to note this
mentality causes weakness of the nervous and digestive
systems. In Ayurveda, greed is one of the main causes of
constipation and insomnia. Due to greed, a person develops
the habit of holding on to things and sense objects, this kind
of psychology also affects physiology. As a result, the
excretory system also holds back waste matter and toxins
meant for excretion, thus causing constipation. Also on a
subtle level, greed causes an individual to think and plan to
possess and guard the sense objects, and the person always
lives in fear of losing those objects - this kind of psychology
is the root cause of sleepless nights or insomnia.
Krodha
(anger) : This is the third klesha caused by unfulfilled kama.
When kama or desire is not fulfilled, an individual becomes
frustrated, upset and angry. This anger, according to
Ayurveda causes a host of health problems such as acidity,
ulcers and high blood pressure.
From the above information, we can see how kleshas and
miseries are interlinked. Now the question arises: how do
we deal with these miseries?
One way is through mantra therapy and meditation, which
helps an individual elevate his consciousness and evolve
spiritually. Then one can rise above the bodily concept of life
and not be affected negatively by the kleshas, which are a
fact of this material world.
Vinod has been an Ayurv
yurvedic practitioner and yoga
instructor for 20 years. He welcomes feedback and
suggestions. marketing@ayuryoga-intl.com
16

January 2007 • Namaskar
Asana
Avdo Mukha
Svanasana:
Upward-facing
Dog
Valerie Wils
ilson Trower
Upward-facing Dog is a
tricky asana (posture):
it looks so easy but it’s
very difficult for many
students to do well. Many students,
especially those who have just begun to
practice, seem to miss the details of
this pose and hurt themselves - usually
in the lower back.
I enlisted the help of my very flexible
friend Catherine from Planet Yoga, who
as you can see from this pictures can
practice this pose incorrectly without
hurting herself. But being less flexible
than her, I would be in pain for several
days if I tried this, so please follow the
correct pictures and don’t copy the
incorrect ones! They are included so
students can have an idea where they
are going wrong. Hopefully by seeing
photographs of someone making the
same mistake, students will realise
areas they need to work on.
Most yoga manuals tell students how to
do something, not how not to, and point
out common mistakes: as you read this
Correct: a great pose for
a less flexible student or
a beginner. . Elbows
slightly bent, held close
to o the body, , looking
forwards.
article, think about your own practice
and what you might improve.
Michel at Yogasana really unlocks this
pose. His advice begins with the
preceding asana if practising Sun
Salutations in the Ashtanga sequence:
“Push your heels back in Chaturanga
dandasana (the Plank pose).”
This secret allows students to move in
to the pose from the correct position.
This is critical as the pose is a very
precise personal triangle created by
the length of the student’s arms; the
position of the hands; and the flexibility
of the back. All these elements must be
Correct: a great
pose for a more
flexible student.
Elbows are slightly
bent and Catherine
is looking forwards.
in the right place for the student to
practice the pose as well as they can.
This is slightly different for each
student, depending on their body
proportions and abilities.
The right way
Examining Catherine’s correct form, we
see her:
• feet are pressed into the mat (not
just her toes)
• feet are hip-width apart
• knees are straight and lifted off the
mat
• spine is bent a little, but not
excessively
• fingers are spread and pressed flat
in to the mat
Correct: a great pose for a flexible
or practiced student.
Shoulders are back
and down away from
ears. Catherine is
looking up.
• elbows are straight and close in to
her body
• shoulders are pressed down and
backwards
• collarbones are lifted and forwards
• neck is lengthening away from her
shoulders
• looking ahead
The wrong way
Many students do not get the most
from this pose because they don’t take
time to work out where their hands and
feet should be. Many start with their
hands too close to the shoulders
instead of beside the ribs. When they
lift up, their shoulders are too far
forwards in front of their hands and in
an attempt to correct the asana, they
squeeze the lower back usually at the
L5/SI joint, at the top of the pelvis
where the pelvis meets the spine,
forcing their shoulders back.
To a casual observer this may appear
to improve the pose but as Clint who
teaches Ashtanga Yoga explained:
“Students should work on opening their
hips and shoulders as they develop
their practice. If the shoulders are
squeezed together it stops the spine
from moving, and if the hips are
squeezed, the lower back is squeezed.”
The second most common mistake is to
take the total weight of the body on to
17

Namaskar •A Voice for Yoga in Asia
18

January 2007 • Namaskar
Incorrect: arms are
over extended
(straightened) but
shoulders are not.
the arms and shoulders. The body
weight should be evenly spread
between the hands and the feet. Many
beginners do not have sufficient
strength in their upper arms to lift their
body weight, and by concentrating all
their weight in their arms they collapse
their chests, hanging their body weight
off their shoulders. This is easily
spotted as the distance between their
ears and shoulders is reduced. Allowing
the elbows to remain slightly bent close
to the body, whilst pushing the
shoulders back and down, helps to
correct this. Trying to push the
shoulders back whilst the arms are
straight is almost impossible. It is
important that the elbows remain close
to the body as the asana also becomes
impossible if the elbows are allowed to
stick-out, pushing outwards to the
sides.
Teachers’ Tips
Kim at The Landmark Mandarin
Oriental shala advises to “open the
heart,” as this pushes the shoulders
back and own, focussing the student’s
attention on the breath which
otherwise becomes short and shallow.
Very-new beginners should note, this is
not the Cobra pose (Bhujanga) in which
the knees and hips are on the mat. I roll
the legs of my pants up to show the
position of my knees off the mat, when
I demonstrate this pose.
Michel recommends students think
through a list of points as they practice
the asana which becomes quicker with
practice. These are his directions from
feet to head:
• Front of feet straight and flat on the
mat; feet hip-width apart; toes are not
turned in,
Incorrect: back is
squeezed to force
back in to an upright
position. Her elbows
are locked and her
shoulders are
forwards.
• Knees straight and off the mat,
• Hips relaxed; spine not excessively
bent,
• Hands flat on the mat; elbows
slightly bent; shoulders pushed open,
down, and back down the back,
• Collarbone pushed forwards,
• Head balanced on the spine; looking
ahead.
Ashtanga students may find this
requires they hold the asana for more
than one breath until this becomes
automatic. Gradually the time taken to
self-correct this asana becomes
Incorrect: shoulders
are not opened,
opening her shoulders
would widen her chest
and open her heart.
shorter and with regular practice,
students will be able to move in to the
asana immediately.
The benefit as Alex, who teaches
Ashtanga yoga, explains: “The most
important nerve pathway in our bodies,
the Sushumna, in is the central axis of
our spine. Upward-facing dog and
Downward-facing dog are excellent
postures in which to feel our spine - and
the layers of obstruction encapsulated
in them. When we first begin to
practice Up-dog we may feel
uncomfortable, as though our spine is
about to break in the middle. But as we
move slowly and awaken the
receptivity in our spine we will
eventually be able to lengthen from
within. All the external muscle we work
in yoga practice will sooner or later
deplete us, but if we are able to turn
our gaze inward and feel the upward
Incorrect: Shoulders too
close to ears. Lower back
squeezed to look right,
but less flexible students
could hurt themselves
like this.
movement of energy from within, then
we are truly practicing yoga. Upwardfacing
dog is extremely valuable in this
process: as we allow the Prana (energy)
to rise from within we feel a new
energy within us. This is not a quick-fix
but with daily practice, student’s
digestion improves; shoulders drop; the
chest opens; and a glowing lightness is
felt within. When our hearts fully open
up to life, life embraces us in a new
way.”
19

Namaskar •A Voice for Yoga in Asia
20

January 2007 • Namaskar
21

Namaskar •A Voice for Yoga in Asia
Patrick who practices Anusara yoga
and leads yoga at Pure Yoga, suggests
the Camel (Ustrasana) as a helpful
pose to focus a student’s attention on
Incorrect:
elbows are too
far away from
the sides of the
body.
generally recommended to students
with back problems).
Like Kim, Patrick also sees the pose as
“leading with the heart,” and suggests
an adjustment where a partner sitting
in front of the practitioner places the
soles of his feet on the front of the
student’s shoulders whilst holding a
strap around the student’s back and
under their arms. This has the effect of
opening the shoulders and lifting the
back.
the lower back and that there is only so
much that can be squeezed. He adds:
“Think about a string pulling the top of
head upwards.”
Incorrect:
arms and
hands are too
far in front of
the body.
opening the chest and practicing the
backward bend of the spine to improve
Up-Dog, (please note, Ustrasana is not
Book Review
Finally, the last word on this pose is
from Jon who teaches Ashtanga yoga:
his advice is to open and curve the
upper back and open the shoulders. In
his experience people try to squeeze
Valerie follo
ollows s the Siddha
Meditation path, teache
aches s at mYoga
oga
and practic
actices s Mysor
ore e at Pure e Yoga.
Laugh Your Way to
Knowledge; Dance Your
Way to God, by Dayal
N. Harjani
22
Sar
ara a French
Spiritual wake-up calls
can be dramatic or
mundane. Siddhartha
Gautama began big, by
abandoning his high life as a prince. In
contrast, my path started with an
outbreak of eczema. Dayal Harjani’s
initiation fell - literally - somewhere in
between.
In the late 1970s he suffered a slipped
lumbar disc. In 1985 he fell eight feet
off a horse. And in 1994 Mr. Harjani, a
Hong Kong-based exporter of
garments and textiles, developed
ankylosing spondylitis, an incurable
inflammation of the spine. The
prospect of life in a wheelchair
depressed him. He lost weight. His
muscles and joints deteriorated. He
developed an inner-ear disorder. And
those were just his medical problems,
with them came financial and
interpersonal troubles.
This, he says, is when his “battle with
life” began. He sought alternative
therapies, including acupressure,
homeopathy and pranayama. He
became a student of metaphysics and
mysticism. It paid off. The spondylitis
has been arrested, and a wheelchair is
no longer in his future. Laugh Your Way
to Knowledge; Dance Your Way to God
continues on page 36

January 2007 • Namaskar
Special Feature
The Pull of the Moon
Clayton Horton
In the Ashtanga tradition of Sri K. Pattabhi
Jois (Guruji), both full and new Moon days are
regarded as holidays on which asana practice
is not recommended. Guruji explains this is
because when the Earth, Sun and Moon are in a straight line,
universal energy is much stronger and the possibility of
injury is greater. Injury during this period is often more
intense and takes longer to heal.
Our bodies are made of over
70% water and so we are
subject to the gravitational pull
of the Sun and Moon much like
our oceans. The month’s
highest tides are during full and
new Moons. During a full Moon,
the Sun is in opposition to the
Moon and Earth is found
between them; we see the Moon rise in the East as the Sun
sets in the West. Usually 14 days later, we experience a new
Moon in which the Sun and Moon are conjunct. We do not see
the Moon when it is new because it is in between the Earth
and the Sun. Sometimes the new moon is referred to as the
dark Moon. The day after this new Moon, we will see a small
sliver of the Moon after sunset.
After the new Moon, the Moon will be waxing and collecting
more light from the Sun day by day until it
becomes full two weeks later. After the full
Moon, the Moon is waning, appearing smaller
and smaller, day by day.
During the full Moon cycle, pranic energy
(prana vayu) is dominant. This pranic energy
is upward moving, towards the head and north
pole of the spinal axis. This period sees an
increase of internal fluid, physical energy and
possible over stimulation of body and mind.
During the new Moon cycle, apranic energy
(apana vayu) is dominant. Apranic energy is
downward moving towards the south pole of the spinal axis.
This period is decreasing and eliminating in nature.
Individuals experience a loss of internal fluid, dry, stiff
muscles and joints, decreased physical and mental energy
and can often appear moody or lethargic. Due to this
downward dominant force of the new Moon, this is the
optimal time for farmers to plant their crops. The uplifting
and flowering time of the full Moon is optimal for
transplanting and harvesting.
In traditional cultures, new and full Moon periods are
favourable times for rituals, auspicious beginnings and
endings, more intense
“Our bodies are ...over 70%
water and so we are subject
to the gravitational pull of
the Sun and Moon much like
our oceans.”
internal sadhana (spiritual
practice), ceremonies and
important decision making.
Astrologers are forever
watching the Moon to predict
and schedule important
calendar dates for the most
advantageous times for
signing contracts, weddings,
birth and death. Women are often much more cognizant of,
and sensitive to, the Moon cycles due to the Moon’s direct
connection to their menstruation cycle. This is the natural
sacred cycle of fertility and creation itself.
Living in highly industrialised areas, human beings generally
become less attuned to lunar cycles. Often, we do not see
the rising or setting of the Moon if we live in an area with tall
buildings. We do not rely on lunar light for night vision as our
ancestors did. We are frequently tuned into
Moon Days 2007
January 3 & 18
February 1 & 17
March 3 & 18
April 2 & 17
May 2 & 16 & 31
June 14 & 30
July 14 & 29
August 12 & 28
September 11 & 26
October 10 & 25
November 9 & 24
December 9 & 23
the cycle of a 9-5 workday and a 5-day
work week more than anything.
Tuning into, witnessing and perhaps even
celebrating the lunar cycles of the full and
new Moon is a way for us to connect to the
internal cycles of our own bodies as well as
the macrocosmic dance of the Earth, Sun
and Moon. So look out for the Moon
tonight.
Clayton is the director of Greenpath
Yoga Studio (www
www.gr
greenp
eenpath
athyoga.
oga.or
org)
g)
in San Francis
ancisco.
23

Namaskar •A Voice for Yoga in Asia
Teacher Training
mYoga Teacher Training –
What an Experience!
mYoga held its first teaching training programme in
collaboration with US-based YogaWorks from October 16 -
November 10, 2006. The 200-hour progamme was
conducted by Kim Haegele.
Below are two trainees’ personal experiences:
Jennifer Hui
I was very excited when I decided to take the 200-hour Yoga
Works teacher training course. This was to be my first yoga
training and something I’ve been thinking about doing for
years. The training also gave me an opportunity to get away
from the routine of my working life. More importantly, it
gave me a chance to learn; so much more than I could have
ever imagined.
Throughout the 20-day training, we began with a two to
three hour asana practice. It was grueling but it helped to
bring calmness, happiness and energy to my whole day.
After the practice, we continued with lectures in subjects
such as anatomy, class sequencing, philosophy, verbal
scripting and posture laboratories. The course was very
intense; especially for those who had to go back to work
after the 10-hour training day! With the homework, I only
managed to get about five hours sleep every night. Despite
this, when I woke up each morning, and looked in the mirror,
there was a smile on my face and I always went to the
training feeling perky!
From the daily practice and training, I got to know more
about my body’s strengths and weaknesses. I also got to
know more about my mental strengths and weaknesses. We
were taught how to work with the gunas in our asana
practice. In doing so, I have been able to deepen my practice
both physically and mentally. During the course I developed
a profound interest in the philosophy of yoga. I particularly
enjoyed reading the course textbooks - The Yoga Sutras of
Patanjali (translated by Swami Satchidananda) and The
Heart of Yoga by T.K.V Desikachar. Both these simple and
beautifully-written books led me to see my “true self” a
24

January 2007 • Namaskar
Cour
ourse e presen
enter
er, , Kim Haegele
little clearer - to acknowledge the good
and bad things about myself.
All the joyful learning and experience
I’ve gained from the training can be
attributed to Kim Haegele our Yoga
Works teacher-trainer. We were very
blessed to have had her. She is a
generous, gracious lady and must have
the world’s most enormous bank of
patience. I’m very grateful have gotten
to know a group of amazing people who
are passionate about yoga. The
students came from varied
backgrounds, but by the end of the
course we were one big happy family.
The end of the course was an
emotional time. We all wanted to keep
going on our Yoga Works teacher
training journey together! Although the
course is over and we’ve returned to
our normal routines, we get together
whenever we can.
The 200-hour training course was been
an amazing time, definitely one of the
most beautiful chapters in my life. And
I’m looking forward to doing 300-hour
Yoga Works advanced teacher training
in the near future!
Elizabeth Lai
Kim Haegele was the deciding factor
for me to take the Yoga Works teacher
training course. She is a patient,
enthusiastic, knowledgeable and caring
yogi who brought us the appropriate
training required for a yoga teacher.
The intensive nature of the course was
beyond words. Everyday from October
16 to November 10, was like a full-time
job, plus there was reading and
homework to fill our evenings and
weekends.
The course drew in participants from
varied backgrounds – from veteran
yoga teachers, yoga practitioners,
personal trainers and aerobic
instructors. Although we came from
different backgrounds, we worked as a
team towards the success of the
course. We unreservedly shared our
experiences, chipped in when clarifying
concepts and understanding, and
comforted each other in times of
stress.
The yoga philosophy, taught us to
embrace the need to calm our mind to
reach self-actualization and joy. How
much better life can be if we can
achieve this ultimate goal! The asana
workshops and practice teaching
workshops were particularly good, as
we practiced what we learned in
assimilated class environments.
The practical examination was
challenging, yet self-fulfilling and
rewarding as we moved into our first
step of teaching. It was, in a whole, an
experience worth taking if your aim is
to acquire the knowledge to become a
yoga teacher.
Yoga teaching is a rewarding career
and this certification provided us the
first stepping stone into the field. From
now on, it is up to us to continuously
brush up on our knowledge, expertise
and enthusiasm to carry on our yoga
journey.
25

Namaskar •A Voice for Yoga in Asia
Special Feature
Mysore
Travelogue
Jyothi Fong
I fantasised about
Mysore, the source of
Ashtanga yoga, ever
since my first teacher
training with David Swenson four years
ago. I had heard horror stories about
people getting sick in India, and I mean
really sick. Why go to this extreme, as
if Hong Kong isn’t extreme enough. Yet
my heart yearned for an authentic
experience with the Guru. And I was
full of curiosity about the origins of
yoga and India itself - a magical and
surreal place.
But back in May I was at the lowest
point in my life. I had to make a
decision whether or not to go back to
the corporate world or to dedicate my
life to yoga. I asked myself: If my life
were to end in just one day, what would
Book Review
I most desire to do? The answer was
yoga, yoga and more yoga!
My Guru, Sri Swami Satchidananda,
emphasizes being calm and easeful
with one’s mind and life. That we need
to integrate all aspects of yoga, the
physical asana, and other branches,
such as karma yoga (selfless service)
and bhakti yoga (devotion). I realised a
dedicated life of yoga was what I have
always been looking for.
So I packed up my bags and left my old
life behind for three months of
Ashtanga and Mysore. Leaving Hong
Kong, I felt like a real pilgrim who would
soon be in a sacred land far, far away.
My ex-colleagues packed me an
emergency gift pack, filled with the
magical remedies for all sorts of
conditions – travel sickness, mosquito
bites, sun burn, depression and food
poisoning. Mother touched my heart
too. She bought me another
emergency pack filled with medicine
and other goodies to help me on my
pilgrimage.
I went with a vow to give whatever it
takes to make India a worthwhile trip.
Somewhere inside, a voice said “if I
Pattabhi Jois
want transformation to take place, I
would need to shed layers of old
paradigms - my culture, beliefs, values
and habits, and surrender to
experiences and open up to Mother
Earth and India.
The Raz
azor
or’s Edge
dge, , by W.
Somer
omerset t Maugham
Tia Sinha
“The sharp edge of a razor is difficult to pass
over;
thus the wise say the path to Salvation is
hard.”
The title of Maugham’s book was inspired by this quote
from the ancient Sanskrit text, the Katha Upanishad.
Set in the first half of the twentieth century, Maugham’s
classic tale is the story of Larry Darrell, a privileged, young
Chicagoan. After a heart-wrenching incident during the war,
Larry’s mind turns inwards. He begins to question what
many take for granted, such as is this all there is to life and
what are we here for?
Disregarding social disapproval, Larry travels to Paris, a
coalmine, Bonn, a monastery, and through a circuitous route
to India. His search ends when he meets Shri Ganesha, jnana
yogi Ramana Maharshi, in southern India.
continues on page 36
26

January 2007 • Namaskar
Located in the southern state of
Karnataka, India, Mysore is a hub for
Ashtangis passionate about yoga. Here
you see advanced students gathered
together in one room, practicing yoga
as if a performance. It was difficult not
to watch others practice when I was in
the shala. One particular student
caught my attention while in Adho
Muka Vrkchasana with one arm beside
his body. But that wasn’t what
impressed me the most. It was the
ease and fluidity of his practice that
caught my attention. The way he
moved through his sequence was like
art, like dancing with total ease.
It was in Mysore that I experienced
perfection. One cannot expect it to
happen instantantly. First there is the
knowledge to develop into a skill. In
between comes practice. As Pattabhi
Jois says “Yoga is 99 percent practice
and 1 percent theory.” I realised the
wisdom of this through my daily
practice in Mysore. Like a flower that
takes time and tending to blossom, so
does one’s practice. According to Sutra
14 of the Yoga Sutras:
Practice becomes firmly grounded
when:
Well attended for a long time; without
break; with all earnestness.
One cannot truly understand this
unless one has experienced this in real
life. Perfection applies to all spheres of
life, whether it is performing our best
at work, giving the most to our
relationships, or simply being present
at any given moment. And practice
becomes even stronger when it is done
with dedication, devotion, faith and
above all, patience.
Mysore retains old-world charm
The most challenging part of my
practice was not the practice itself but
waking up before the sun rises. On
weekdays, I start practice at 6 am and
on Sundays at 5 am. I remember the
months back in June when it was all
dark at night and I needed a torch to
find the shala. Guruji would start
opening prayer and all the students
started their practice under his
guidance.
Nowadays, Guruji no longer adjusts
students, except drop backs. Although
my relationship with Guruji was short,
his presence was intense and I will
never forget him calling “one more”
with his sharp voice, still strong at the
age of 91. It is difficult to describe
Guruji in words. His students say his
presence emanates and touches their
heart. It certainly did mine.
Typical Schedule
The Ashtanga asana practice is from 5
- 7 am or 6 - 8 am. Only two hours a
day of asana, so what else can you do
with your time? Don’t worry, there is
loads to do in Mysore. Here’s a typical
day’s schedule:
6 - 8:15 am Practice with Sarath
and Guruji
8:15 - 8:30am Drink a coconut outside
Shala/ Coconut at
Coconut Stand
8:30 - 9 am Shower
9:15 - 11:15 am Breakfast and friends
gathering at Tina’s
11:15 – 1 pm Nap/ Read a book from
Krishnamurti and/or
Ken Wilber
1 - 3:30 pm Lunch at Sandhya’s
House
4 – 6 pm Painting classes/make
clothes at Badshaw’s/
dance classes/ coffee
break at Coffee Day/
swim in the River/ Sun
Tan at Regalia
5 – 6 pm Ashtanga yoga practice
revision with friends
6 - 7:30 pm Light meal of fruit
7:30 - 8:30 pm Talk about yoga or
watch the World Cup
with friends
8:45 pm Lights out, sleep
In and Around Mysore
On Moon days, which are the new and
full moons, Ashtangis do not practice
asana [Ed note – see The Pull of the
Moon page 21]. Just as the moon
influences tides, it affects us and we
can become very sensitive
physiologically, mentally and
emotionally. Here are some things to
do in Mysore on Moon days:
1) Sightseeing at a Tibetan Village
(three hours from Mysore)
2) Visit the Tea Plantations, famous
continues on page 37
27

Namaskar •A Voice for Yoga in Asia
28

January 2007 • Namaskar
My Practice
Practicing
Cold
old
Julie Choi
Stepping onto my mat at
the crack of dawn was
never my favorite thing
to do. I always felt
slightly deprived after yanking myself
from my warm cocoon at an hour so
premature it was almost unkind. I
preferred practicing at say, 7:30 am,
maybe even 8, when the sun was
already illuminating the morning’s
activities. In Hong Kong it is relatively
warm year-round, so you need only
courage to leave the bed, not to brave
arctic conditions on the way to and
during practice.
Northern Germany in mid-November, is
a different story. For starters, my
internal rhythm has shifted later into
the day, for daylight now doesn’t start
until about 8:30 am. Combine this with
rain, wind and 4 degrees Celsius, and
snuggling deep under the eiderdown is
the compelling choice.
The pervasive chilliness also affects
which foods I crave. In the balmy
climes of tropical Asia, I loved copious
amounts of Thai green papaya salad
and frequent visits to XTC on Ice.
Here, the last thing I want is a raw
salad (though ice cream still gets the
green light). Instead, I want warm
bread, and lots of it.
When sunlight peeks meekly through
the clouds, I extract myself from bed
and prepare my practice space in the
living room by turning the radiator up
high and blasting the space heater next
to my mat. Then I put on practice
clothes (no longer chosen for their
sweat-friendliness), with two pairs of
socks, a t-shirt and turtleneck sweater.
My new bread-heavy diet doesn’t
facilitate a light or flowing practice, and
most Ashtangis would sympathise with
the significance of the pre-practice
evacuation. Although all else may be
ready, this often means that practice is
further delayed. I try to make use of
the wait with naulis, warm water with
lemon and a cup of milky coffee.
Finally the room is warm enough and I
begin to breathe. Heat soon rises and
spreads from deep within my body. My
“...this practice holds up a mirror
which serves as a microcosm of my
life off the mat.”
protesting, reluctant mind succumbs to
the quiet, steady vibrations of my
breath with a sense of gratefulness.
By the end of the standing poses, my
whole body, except my feet, is warm,
but the chilly air outside my body is
close and heavy.
As I continue, I take note of the effects
of the minimal amount of sweat. The
air around me so cold, the breeziness
of the space heater actually cools me
Julie’s s chilly practic
actice e spac
ace
down. As I sweat, I feel even colder.
Every pose seems just slightly less
available, and I feel the stiffening and
weighing down effects of the weather.
Despite the obvious challenges to
practicing this way, there is an honesty
to it as well. I am not able to fool
myself into thinking that anything
remains the same, or there is a
formulaic conclusion to wondering,
questioning, investigating, discovering,
and refining. In the midst of the
moment-to-moment swings of my
personality, I am gently and
persistently reminded this practice
holds up a mirror which serves as a
microcosm of my life off the mat. And
sometimes, if I am extra watchful, I can
even catch a glimpse of my Self.
Julie has been studying yoga since
2000. After apprenticing with
Michel Besnard, she left her
corporate life for more time
learning, practicing and teaching
yoga. She moved ed to Germany, , in
November
ember, , and is gradually making
friends with the cold weather
ather.
29

Namaskar •A Voice for Yoga in Asia
Special Feature
Joy
Ann Gowing
Sometimes in life, if you’re lucky, you’ll meet
an amazing soul. A person who truly inspires
you to the point that they are constantly in
your thoughts, and just your memory of
them, brings a big smile to your lips.
You may not know them that well – or for that matter speak
their language, but who cares! In my case, it was laughter
that was the connector. And what has stayed with me since
that meeting is a deep sense of joy – especially when I speak
or think of this divine person.
“He radiated vitality,
prana, joy, love and
happiness in an allencompassing
toothless
smile...”
Attending a personal retreat this year in India, I was staying
in an ashram in Rishikesh with 10 other students. We were
all in India seeking further transformation on our personal
paths and were under the beautiful guidance of our teacher
Yogi Vishvketu.
Vishva had arranged for a dear old friend and yogi to travel
from Delhi to teach our morning practice. That day at 4:30
am I woke up and followed my normal routine of getting my
sleepy self over to the meditation hall. After an hour’s
practice of bhakti yoga (devotional chanting) and
meditation, we came to our asana and pranayama practice.
The visiting Swami had arrived from Delhi the previous
night and I could now hear his footsteps coming up the
stairs. I could hear the laughter of Vishva and the Swami.
The door opened, all our eyes turned to the door, Vishva and
the Swami entered. Is this guy for real? All us students
30

January 2007 • Namaskar
The Joyful Swami Ji
looked at each other, we all looked at the Swami, he looked
at us, Vishva looked at everybody and then we all just
laughed! In had walked a yogi gnome! His face glowed, his
body was lean and his eyes truly sparkled. He wore simple
orange robes, wooden flip flops, carried only a small metal
tin and wore a hat - but oh what a hat!!
He radiated vitality, prana, joy, love and happiness in an allencompassing
toothless smile that captivated our hearts in
that very second. How often in this modern life do you meet
someone who captures your heart in this way?
When we had all somehow managed to stop smiling and
smirking, we settled and sat for practice. No fear of
shyness here, just a high sense of body confidence as Swami
Ji un-robbed to reveal the smallest of knickers (great
English word meaning underwear), took off “THE” hat and
begun his teachings.
Right now I am laughing in the middle of the airport lounge
(yes – out aloud – so people are assuming there is something
wrong with me) whilst I type this. Smiling to myself as I
recall that morning session that took us on a roller coaster
of laughter and life.
Practice begun and we were off: pranayama, lots of smiling,
agni sara kriya, laughter, sun salutations, laughter, up, down,
real laughter, asana, more laughing, breathing exercises
laughing, lion’s breathe, uncontrollable laughing and tears by
now, up side down, laughing, then, to cap it all off, would you
believe it, laughing mediation (at this point, it was a huge
relief to laugh hysterically).
As we sat in silence at the end of our practice, I took a little
peek at Swami Ji and was not at all surprised to see him
looking straight back at me with a grin that spoke a
thousand words. In that moment, all my expectations about
how my yoga practice should feel were shattered. Swami Ji
had just taught me a big lesson that morning, a lesson of joy
and how to bring more of it in to my yoga practice and my
life. And oh what joy, we had been laughing for nearly two
hours! I left the yoga hall that day feeling totally uplifted
and extremely positive. My heart was smiling.
Reflecting about happiness later that day, my thoughts were
of Hong Kong and how when I walk around town I often
smile at others or sing along to my music when I am happy. I
then think about the people who live in this highly stressed
city and how they look upon me as either mad, wacky or
strange and how the smile is very rarely returned. But, at
least today my heart feels renewed to witness such a being
with such happiness in his life and who is not embarrassed to
share it!
During our class, Vishva had been loosely translating Swami
Ji’s instruction (when he himself could stop laughing), but
Swami Ji had already managed to learn some vital cuing
skills “up”, “down”, “ok”. He was just so totally with it –
unlike any senior citizen I have ever seen in my life! Oh, did I
mention he was 96 – yes 96! I was gob-smacked at this
guy’s youth, with a personality and mannerisms to match
that of a teenager, who was this guy and what was he on? It
was simple. He was on Prana – pure Prana. I later found out
that most mornings he rises at 2 am and performs 5,000
pumps of Kapalabhati (breath of fire). I also found out more
about this bundle of energy when we asked some group
questions later – here are two of those questions:
“...all my expectations
about how my yoga practice
should feel were shattered.”
Q: What gives you the most joy in your life?
Swami Ji: Emptying my bowels every morning. No toxins
inside my body – no mental or physical blockages/
constipation, only a sense of feeling purified. (I had
expected love or something, so more tears and laughter at
this response from the whole group!).
Q: What diet do you follow?
31

Namaskar •A Voice for Yoga in Asia
Swami Ji: Just juice (we were to witness this the following
morning when he bought pure wheat grass for our
breakfast! Not sure where he had picked it, but we chewed
the grass to take a couple of mouthfuls of not-so-nice
tasting juice). Live on juice were his strong words! Only take
one small meal a day and eat lots of salad. No detox
retreats needed here for Swami Ji!
This radiant yogi has helped many people find health and
joy in their lives in Delhi and has himself led a married life
and fathered children. This man, this beautiful soul, has
lived life with such vigor and gratitude, that I felt ashamed
of my sometimes lack of gratitude for life, my negativity
and my stamina for living.
For me, Swami Ji is the embodiment of yoga. Never before
have I felt, experienced or understood the meaning of real
joy - of laughing out loud for no reason but to just laugh, of
living life so simply. To give, to laugh, to be blessed with life.
I am sending this article to Swami Ji in the hope that he
understands how he has touched my heart and inner-being
forever. To have shared a practice with him and experienced
his path of joy. More over, he does not dress up in hip yoga
clothes or carry a yoga bag or even worry about this yoga or
that yoga. He just lives it, day in day out for over 50 years,
and guess what? He’s going to continue for a long time as
he reckons he will live to 150 years old – go Swami Ji!! He is
my inspiration.
Swami Ji leads Ann and Danny in yoga practice
So, back at the airport on a sad day in my heart - I am
leaving Hong Kong (my home of 14 years) to live and work in
Singapore, I think to myself “what did I not do before I left”.
I instantly thought of Frances and the article I promised to
write for her on this remarkable yogi I had met in India. So, I
started writing the article, and guess what, it has totally
eradicated my sadness. Instead I sit here smiling, thinking
of all the positive changes and challenges that are coming
my way. And how I have been blessed to have experienced
and been part of the amazing energy of Hong Kong these
part 14 years, remembering all the friends that have come,
gone and will remain.
PS I later learned Swami Ji’s name is Yogananda (not to be
confused with Paramahansa Yogananda) and the reason for
the hat - that amazing hat; to further channel energy up to a
higher plane of course!
Ann can be found teaching yoga in Singapore at
COMO Shambhala (www
www.como
omoshambhala.b
shambhala.bz)
32

January 2007 • Namaskar
Kids Yoga
Yoga at the Asian
Children
en’s s Festiv
tival
al
Mira Binzen
During the Asian
Children’s Festival in
Singapore, children were
introduced to yoga
through the stories of ancient Indian
myths associated with certain yoga
poses. The Children’s festival promotes
the joyous learning of Asian culture for
children, so Indian mythology seemed
the perfect topic. Stories are an
excellent way to engage children in a
yoga class. The asanas are named
after many different animals and
intriguing characters to which kids can
easily relate.
More than 30 children ages 4 - 11 years
gathered for the class held at the
National Library. Only a few raised their
hands when asked who had tried yoga
before. They were told there are two
important things to know about yoga.
One is that it feels really good. The
other is that it’s lots of fun.
All the kids came into a squatting
position, squeezed knees to exhale
then stood up breathing in to fill up
their balloon bodies. Once the balloon
was full, it was time to let it all out and
everyone fluttered loosely to the floor.
Giggles erupted and the fun had begun.
The first myth was of Lord Surya, the
sun. Considered the source of light,
heat and knowledge, yogis practice sun
salutations to invoke his blessings and
wisdom. The laughter grew as round
A forest full of yogic trees
after round the children’s sun
salutations went faster and faster and
faster…and then slowed down through
the last round.
Then they were wish-fulfilling trees. In
ancient times these magic trees grew
on earth. People had no need for
possessions as they could simply wish
for whatever they wanted. In tree pose
they felt their roots grow deep
grounding them into the earth as they
considered all the gifts trees still give
today; shade, fruit, a home for animals
and birds, as well as stability for the
earth herself.
The children were then asked if they
were ready for another story. “Yeah”
30 voices shouted in unison. They then
heard of the beautiful princess
Draupadi who lived in ancient India. Her
father, King Draupada, wanted to find a
suitable match for his daughter so he
decided to hold a contest. “A coloring
contest?” one boy shouted out,
revealing the inner workings of a sixyear-old
mind.
It was an archery contest, and so the
children stretched their bodies into
Dhanurasana, the bow pose, to
represent the bow made especially for
this contest.
The story went on. One by one, several
men strode up to the bow only to
return disappointed. Then a handsome
stranger approached the bow, easily
lifted it and quickly shot five arrows
through the eye of the fish. With
delight, Draupadi garlanded the winner
who was in fact Arjuna, the greatest
archer in all the land.
Again they stretched up into the bow
pose, the children lifting even higher
than before.
Then it was time to rest. The last story
was of a special magic carpet. As each
child relaxed on the floor they were
continues on page 38
33

Namaskar •A Voice for Yoga in Asia
34

January 2007 • Namaskar
Tia’s Crossword
Across
1. Sanskrit term for affliction on the
path of yoga. (6)
3.A knot in the body or mind that
blocks the free flow of energy or prana
and distorts our view of reality. (7)
9. Fishy asana. (6)
11. Indian epic starring Lord Krishna. (11)
13. Thirteenth century Sufi saint and
whirling dervish whose poems burn with
feverish, ecstatic love for God. (4)
14. Jumble ‘hard dash’ to give Sanskrit
for faith in God. (8)
15 & 19 DOWN. Summer City? No!
Stand absolutely still for this asana!
(4,6)
17. Swan posture. (9)
22. …-knowing, ...-seeing, ...-powerful,
...-loving, such is the nature of the
human soul and the nature of God. (3)
23. In the Bible, Salome’s Dance of the
Seven ... could be a reference to our
journey homewards, uncovering the 7
sheaths of ignorance surrounding and
hiding the soul. (5)
25. Egoism, an affliction on the path of
yoga that arises when we identify the
soul with that which merely reflects the
soul. (6)
26. Yoga philosophy talks of the … of all
creation. (7)
28. Attachment to pleasure, another
affliction on the path of yoga. Hint,
classical Indian melody. (4)
29 & 7 DOWN & 8 DOWN. Vietnamese
Buddhist monk and author of Peace is
Every Step. (5,4,4)
30.The pranayama, Nadi ... refers to
purification of energy channels in the
body through alternate nostril
breathing. (8)
31. Right knowledge based on
scriptures, one of the 3 kinds of right
knowledge according to Patanjali. (5)
32. Energy channel starting from the
right nostril and ultimately ending at
the base of the spine. Has a warming
effect and is also called surya-nadi,
after the sun. (7)
33. Enlightened asana! (6)
Down
1. Tortoise pose. (9)
2. German spiritual master and author
of The Power of Now and A New Earth.
(7,5)
4. Indian epic starring Lord Rama, Sita
and Hanumana. (8)
5. Dancing Shiva asana. (8)
6. Energy channel starting from the
left nostril and ultimately ending at the
base of the spine. Has a cooling effect
and is also called chandra-nadi, after
the moon. (3)
7. See 29 ACROSS & 8 DOWN
8. See 29 ACROSS & 7 DOWN
10. Five aspects of one’s behaviour
towards others, Ahimsa, Satya, Asteya,
Brahmacharya & Aparigraha comprise
the first limb of yoga known as ... (4)
12. Sanskrit prefix meaning bound. (6)
16. Past impression stored in the mind,
affecting our behaviour and distorting
our view of reality. It leads to a
conditioned, automatic way of thinking
and responding to the events of life
around us. (8)
18. Mind in Sanskrit. (5)
19. See 15 ACROSS
20. Boat asana. (4)
21. Five aspects of one’s attitude
towards oneself, Shaucha, Santosh,
Tapa, Svadhyaya & Ishvara Pranidhana
comprise the second limb of yoga
known as ... (6)
24. Vatayanasana was inspired by this
swift animal. (5)
27. Restful corpse asana. (5)
29. Buddhist goddess of universal
compassion whose mantra is ‘om tare
tuttare ture svaha’. (4)
30. Adho Mukha Vrikshasana is
commonly known as the ... stand. (4)
Solution on page 39
35

Namaskar •A Voice for Yoga in Asia
Continued here
Dance your way to God
continues from page 22
is the product of that journey.
Mr. Harjani has cast his own alter ego
as the novel’s protagonist, Daduzen, a
Hong Kong businessman turned Indian
ascetic. The story begins when three
of Dadu’s grandchildren drop by the
ashram along with nine schoolmates
from America, Britain, France and
Spain. Dadu, rishi extraordinaire,
begins tutoring this eclectic group.
It’s an ambitious undertaking, as the
dozen acolytes are starting from
scratch. But Dadu dives in with vigour,
distilling several millennia of spiritual
thought into 10 mind-altering days.
Lessons cover the meaning of om;
divine joy; devotional love (bhakti); the
causal, astral and physical bodies;
subliminal activators (samskaras); will;
nonattachment; reincarnation; karma;
dharma; spiritual maturity; mantras;
meditation, and much, much more.
Unfortunately, Mr. Harjani attempts
more than he is able to deliver. He is
obviously devoted to his material and
well read - chapters are sprinkled with
quotations from Indian scripture and
philosophers the world over - but his
presentation is unsystematic and
necessarily superficial. All of the
explanations here can be found in more
readable and thorough versions
elsewhere, often in the very works he
cites.
There are other problems. The book is
self-published by Mr. Harjani’s export
firm, Jianni Enterprises, and does not
appear to have been edited. The
punctuation is variable and unorthodox.
The prose is overwhelming (“Dadu was
stunned as bubbles of emotion surged
into his throat to a torrential choke but
his eyes exposed a tranquilizing joy
with a trickling tear”). Finally, Mr.
Harjani indulges not only his urge to
cast himself as the hero, but also his
desire to get the girl - not just once, but
three times! So be warned: this book
is a tough slog.
But Mr. Harjani is a man of many
projects (three completed manuscripts
sit in his drawer), and his next
enterprise just might be a winner:
In January he debuts a yoga workshop
that will draw on somatic disciplines
(practices that seek a deeper
connection with the body as a way to
regenerate the spirit) pioneered by
Americans Bonnie Bainbridge Cohen
and Donna Farhi. He will be assisted by
Bhavatarini Tang, an instructor at the
International Yoga Institute, and
Maggie Blue O’Hara, a co-artistic
director of the All Theatre Company.
The four-session workshop will combine
breathing exercises, dance and
meditation to achieve deep relaxation.
Details: Saturdays starting January
20, , 6 - 8 pm at Yoga Sens
enses s (11/F
Bowa a House, , 180 Nathan Road, Tsim
Sha Tsui). HK$1,500. . Inquiries:
s:
2782 2 7762, 2415 514
148,
8,
contact@dancemeditate.com. A
second workshop is planned for
March.
Sara was introduced to yoga three
years ago and moved to a new level
this past summer by spending six
weeks practicing for two hours
every weekday morning.
The Razor’s Edge
con
ontinue
tinues s from page 26
Larry’s character is based on the life of
a man who dared follow his heart,
despite the risk others thought he was
taking. He was a seeker of rare
sweetness and uncommon character,
intelligence, will and fire. He may
remind readers familiar with the Katha
Upanishad of young Nachiketa who
confronted the Lord of Death with
questions about life and death.
What does Larry decide to do with his
life when his questions have been
answered? Does he use this
understanding for personal gain,
amassing wealth and gaining power
over people? Does he become a guru,
setting up a spiritual empire and
becoming famous? Read on, the way
the book ends will surprise you.
The Razor’s Edge is a treasure,
revealing in Maugham’s insightful,
humorous style, the supreme passion
that can grip the human soul.
Related reading:
Dialogue with Death
(a a commen
ommentary
ary
on the Katha Upanishad) by Eknath
Easwaran
A Search in Secret India by Paul
Brunton
Ramana Maharshi & The Path of
Self-Knowledge by Arthur Osborne
The Sain
aint (an essay) by Somer
omerset
Maugham
Tia worked as a producer for Star
TV in Hong Kong. She is travelling
for or a year
ar.
36

January 2007 • Namaskar
Mysore
continues from page 27
for the white tea (A few hours from
Mysore)
3) Tour Chamundi Hill and the Mysore
Palace
4) Pamper yourself at The Windflower
Spa & Resort
5) Spend a Moon day weekend at the
Ayurvedic Resort
6) Play at Water Jungle Retreat -
usually 20 - 30 people rent a bus
together and go on a group field trip
7) Clubbing at Planet X
8) Drop by House Parties at various
locations in Mysore
If you are interested in going to
Mysore, but worried about travelling
solo – don’t. The last thing you will
notice is that you are alone. In Mysore
you’re constantly surrounded by people
and you will meet people from all
around the world who will give you
contacts for places to stay, shop, eat,
sightsee, etc. Online resources I found
helpful are www.asanas.com.mx and
www.mysore.yogaholidays.net
Back in Hong Kong now during my
morning practice, the left side of my
body is still suffering from a swollen
shoulder and hamstring. But yogis say
there is a reason for things happening
they way they do. Everything is in
perfect synchronicity, and it’s all in the
mind. I’ve convinced myself there is a
reason why my left side is injured. And
now I see it is a blessing because I
understand how injuries and stiffness
affects a student’s practice. It is all
part of the process to develop of
compassion and understanding of
myself and others.
Jyothi has been practicing for 7
year
ars s and teache
aches s Vin
inyas
asa a Flow,
Hatha, Hot, , Yin in and Gentle Yoga.
Her training includes Integral
Hatha Yoga, Ashtanga, Sivananda
and Iyengar Yoga. She graduat
aduated
ed
from om The Univer
ersit
sity y of Tor
oron
onto,
Psychology and Human Resources
Management. jyothifong@gmail.com
37

Namaskar •A Voice for Yoga in Asia
Ivy Hung
continues from page 11
moving it up along the wall in front of
you to the ceiling, skyward to the
infinite beyond… Be joyous in the
strength and resilience of your swaying
Tree Pose. Okay, shoulders relaxed
and away from the ears, chin slightly
tucked and neck long please!
What have you learned from this
asana?
Tree Pose is a deeply revealing asana
for me. There were times during
periods of intense practice when I
effortlessly flowed through advanced
postures like jumping sequences,
Virabhadrasana III or Astavakrasana
(Eight-Angle Pose), but found
Vrksasana with a soft inward drishti
extremely challenging. The pose is a
truly beautiful gift in its simplicity. It is
an accessible posture to practice the
act of just being, to surrender and
honor the truth within. To practice
Tree Pose with a non-projecting,
receiving gaze is to learn acceptance
moment-to-moment, to receive light
and beauty from the Universe without
projection of the self, to practice
witness consciousness with inwardgazing
eyes very much like ears that
listen with infinite patience.
What is the most difficult aspect of
your practice?
The most intriguing aspect of yoga
practice for me is that “welcome-toyour-own-body”
feeling I get whenever
I flow into a much-practiced, familiar
asana. For an experienced practitioner,
discipline, tenacity, the study and
application of anatomical principles
aside, the ultimate challenge is to have
a beginner’s mind and awareness in
asana practice. As we gain strength,
stamina and refinement in forms and
alignments, it is easy to get lost in the
pursuit of that perfect posture, in the
exploration of our physical boundaries
and firmness of will. But as we all
know, there is no such thing as
perfection in yoga practice. Outward
precision is a mere servant of the ego,
and yoga practice is really about union
with the spirit within guided by the
rhythmic cycle of the breathe. To
experience a posture for the hundredth
time just like the very first, without the
burden of the past, old patterns or
established knowledge, and free from
expectations for the future. To
practice with a beginner’s receptivity,
to liberate the self from the limitation
of the known, is the most intriguing and
most difficult aspect of my yoga
practice.
Ivy Hung teache
aches s at Yoga oga Cen
entr
tral al in
Hong Kong.
climbingivy@earthlink.net
Namaskar Listing and Display Advertising Rates
Outside back cover HK$2,000 (210 mm x 297 mm)
Inside front cover HK$1,800 (210 mm x 297 mm)
Inside back cover HK$1,600 (210 mm x 297 mm)
Full page HK$1,200 (210 mm x 297 mm)
1/2 page HK$720 (188 mm x 130.5 mm horizontal)
(92 mm x 265 mm vertical)
1/4 page HK$430 (92 mm X 130.5 mm)
1/8 page HK$300 (92 mm x 63 mm)
Individual Teacher listing HK$500 (January - October 2007)
Studio listing HK$1,000 (January - October 2007)
Advertisements should be submitted as high resolution .tiff or .jpg format(no .ai files
please). Effective July 2006, advertising fees are payable to:
Yoga Servic
ervices Ltd
Children’s Festival
continues from page 33
told, “This carpet is woven of all your
favorite colors with your very own
beautiful design. On it you feel very
relaxed and peaceful.” The room, only
a moment earlier full of laughter and
shouts of joy, was now silent. Even the
most active children were able to
become quiet as they were guided on
this magical carpet ride to a very
special place.
Class ended the way it began, with an
OM and the traditional greeting in
India, Namaste.
Mira is a yoga teacher and cofounder
of Global al Family Yoga, a
teacher training programme for
children and families which will be
offering trainings in Singapore in
March. mira@globalfamilyyoga.org,
www.glob
globalf
alfamilyy
amilyyoga.
oga.or
org
Many of these myths about yoga
poses s are e in Yoga oga For Children en by
Rajiv and Swati Chanchani.
c/o Frances Gairns, G/F Flat 1, 12 Shouson Hill Road West, Hong Kong
For more information call (852) 9460 1967 or email: fgairns@netvigator.com
38

January 2007 • Namaskar
Yoga Teachers & Studios
Phyllis Arthur
Yogasana
d: Wanchai
s: Ashtanga
l: English
t: (852) 2511 8892
e: info@yogasana.com.hk
Michel Besnard
Yogasana
d: Wanchai
s: Ashtanga
l: English
t: (852) 2511 8892
e: info@yogasana.com.hk
Kathy Cook
The Iyengar Yoga Centre of
Hong Kong, LRC, Privates,
Workshops
d: Hong Kong
s: Iyengar (certified)
l: English
t: (852) 6292 5440
e: kcinasia@netvigator.com
Flex
1/F Woodleigh House
80 Stanley Village Road
Stanley, Hong Kong
s: Iyengar, Hatha Vinyasa Flow,
Ashtanga, Children’s yoga
t: (852) 2813 2212
f: (852) 2813 2281
e: info@flexhk.com
w: www.flexhk.com
Iyengar Yoga
Centre of Hong
Kong
Room 406 New
Victory House, 93 – 103 Wing
Lok St., Sheung Wan, Hong
Kong
s: Iyengar
t: (852) 2541 0401
e: info@iyengaryogahongkong.com
w: iyengaryogahongkong.com
Ming Lee
Privates, workshops
s: Iyengar
l: English, Cantonese,
Putonghua
t: (852) 9188 1277
e: mleeyoga@netvigator.com
Ursula Moser
The Iyengar Yoga Centre of
Hong Kong
d: Central
s: Iyengar (3 rd year teacher
training)
l: English, German
t: (852) 2918 1798
e: umoser@netvigator.com
Cheuk Na
Yogasana
d: Wanchai
s: Ashtanga
l: English, Cantonese
t: (852) 2511 8892
e: info@yogasana.com.hk
Anna Ng
Privates
d: Hong Kong
s: Hatha yoga
l: Cantonese
t: (852) 9483 1167
e: gazebofl@netvigator.com
Pure Yoga
16/F The Centrium
60 Wyndham Street, Central,
Hong Kong
t: (852) 2971 0055
25/F Soundwill Plaza
38 Russell Street, Causeway
Bay, Hong Kong
t: (852) 2970 2299
14/F The Peninsula Office Tower
18 Middle Road, Tsim Sha Tsui,
Kowloon, Hong Kong
t: (852) 8129 8800
Crossword Solution
9/f Langham Place Office Tower,
8 Argyle Street, Kowloon
Hong Kong
t: (852) 3691 3691
391A Orchard Road, #18-00
Ngee Ann City Tower A,
Singapore
t: (65) 6733 8863
151 Chung Hsiao East Road, Sec
4, Taipei, Taiwan
t: (886) 02 8161 7888
s: Hot, Power, Hatha, Yin,
Ashtanga, Dance, Kids
l: English, Cantonese
e: info@pure-yoga.com
w: www.pure-yoga.com
Ahuja Sangeeta
Life Management Yoga Centre
d: TST and HK Island
s: Classical Yoga ,kids,seniors,
private
I: English, Cantonese
t: (852) 2191 9651
e: life@yoga.org.hk
w: www.yoga.org.hk
Randa Westland
Freelance
d: Kowloon, Hong Kong
s: Iyengar certified
l: English, Arabic
t: 9353 7910
e: rwestland@hotmail.com
Kitty Wong
Yoga Senses
d: Tsimshatsui, Jordan
s: Iyengar style, Hatha
from page 35
Across
1. Klesha, 3. Granthi, 9. Matsya, 11. Mahabharata, 13. Rumi,
14. Shraddha, 15. Sama, 17. Hamsasana, 22. All, 23. Veils, 25.
Asmita, 26. Oneness, 28. Raga, 29. Thich, 30. Shodhana, 31.
Agama, 32. Pingala, 33. Buddha
Down
1. Kurmasana, 2. Eckhart Tolle, 4. Ramayana, 5. Nataraja, 6.
Ida, 7. Nhat, 8. Hanh, 10. Yama, 12. Baddha, 16. Samskara,
18. Manas, 19. Sthiti, 20. Nava, 21. Niyama, 24. Horse, 27.
Shava, 29. Tara, 30. Hand
l: Cantonese, English
t: (852) 9438 9995
e: 001.happy@gmail.com
Connie Yan
Yogasana
d: Wanchai
s: Ashtanga, Yin
l: English, Cantonese
t: (852) 2511 8892
e: info@yogasana.com.hk
Yoga Central
4/F 13 Wyndham Street,
Central, Hong Kong
s: Iyengar, Hatha, Kids, Pilates
t: (852) 2982 4308
e: yogacentralhk@yahoo.com
w: yogacentral.com.hk
Yoga Senses
11/F, Bowa House,
180 Nathan Road,
Tsimshatsui
s: Hatha, Yoga Alliance
Certification, Iyengar style
l: Cantonese, English
t: (852) 2375 7799
e: cs@yogasenses.com
w: yogasenses.com
Yogasana
3/F, Century Court
239 Jaffe Road, Wanchai
s: Ashtanga, Iyengar, Yin
l: English, Cantonese
t: (852) 2511 8892
e: info@yogasana.com.hk
w: www.yogasana.com.hk
Want to list
here?
If you would like to include
your details here, email:
fgairns@netvigator.com
$500 for individual
teachers for the year
$1,000 for studios for the
year
39

Namaskar •A Voice for Yoga in Asia
40