One of the keys to understanding balance-imbalance in the self is to utilize the idea of the gunas. The three gunas, or “psychic energies” help describe the state of your dosha. The gunas and their characterizations are:

• Sattwa- peaceful, joy, wisdom, lightness and clarity of mind and purpose, noble, spiritual
• Rajas- active, passion, craving, attachment, fooled by illusion, lust, greed, domination
• Tamas- darkness, heaviness, sloth, apathy, ignorance, obstruction, confusion, addiction

Generally, the idea is to be in a state of sattwa, peace and tranquility. If you don’t feel harmonic, the dosha/guna connections can point out derangement and imbalance in order to move toward healing and balance.

Let’s look at the dosha vata for example. Vata’s qualities include lightness and movement, creativity, enthusiasm, change, spaciousness, spiritual, emotional. Vata deals with the nervous system. A vata person may tend to have more imbalance issues in this aspect of being.

Imbalance in vata can be defined by looking at the gunas. Vata is highly emotional, but dysfunction can tend toward rajas when anxiety, worry, and fret are present. Vata is full of creative notions and excitement, but if not grounded, frenzy and hyperactivity can ensue, throwing vata into an overwhelmed and frozen tamasic state, causing depression and hopelessness. Definitely deranged!

A trained ayurvedic practitioner and Yoga teacher can guide you to identify your dosha and any possible derangement through guna testing, chakra reading, and other tools.

If you suspect imbalance, consider a private assessment for awareness and dosha balancing therapies that can include yoga-asana, meditation, breathing exercises, and lifestyle suggestions.

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Kapalabhati and Bhastrika pranayama are two types of yogic breath (prana) practices. They are similar in execution, focus, and benefit, with a small variance in the inhales. Kapalabhati also presents a distinctive effect on the brain.

Kapalabhati means “shining skull.” The Hatha Yoga Pradipika translates it as “frontal brain cleansing.” The practice is said to “invigorate the entire brain and awaken the dormant centers which are responsible for subtle perception.” Thus, kapalabhati should be done before meditation practices in order to foster a higher awareness with an “awakened” brain.

Bhastra is the Sanskrit word for “bellows.” Thus, bhastrika is translated as “bellows breath.” It is also sometimes called “breath of fire,” because it fans the internal fire. Bhastrika is done much the same as kapalabhati, except that the inhale/exhale is equally forced, whereas the inhale in kapalabhati occurs as a natural consequence of the forced exhale.

Benefits of both include kindling of digestion and Manipura chakra, stimulating heart and blood circulation, increasing metabolic rate, strengthening the nervous system, increasing lung capacity and endurance, toning the diaphragm, heightening awareness, and arousing mental focus and energy.

The forced exhale of breath during kapalabhati produces a slight decompression of the cerebrospinal fluid. As the air moves back into the body naturally (inhalation), the fluid compresses. Done in rapid succession, this breathing massages the brain.

Here are some resources to check out for more information and practice instruction.

• Bhastrika practice with Sandra Anderson (video)
• Kapalabhati practice with Sandra Anderson (video)
• Kapalabhati wiki
• Bhastrika Instructions
• Kapalabhati Instructions

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Agni sara (translated “fire essence”) is a yogic practice that strengthens the core of the body, mind, and spirit. Sandra Anderson of the Himalayan Institute calls Agni Sara “quintessential hatha yoga.”

“With its deep contractions of the abdomen and pelvic floor,” she says, “agni sara targets the abdominal organs and the centers of consciousness (chakras) responsible for regulating and carrying out the instinctive life of the body.”

Agni sara strengthens the core muscles, activates and balances the digestive organs and tracts, stimulates the lymphatic system, massages the bladder, and can aid in hormone balance by encouraging circulation to all the abdominal organs, including the reproductive organs.

In addition to physical benefits, agni sara profits our prana, or life energy. Anderson calls the navel center “a pivotal point of pranic energy—energy that links body and mind.” The consistent activation of this area of the body by agni sara motivates an energetic strength and steadiness in our emotional being. Agni sara activates the “power center prana” to foster vigor and vitality in the face of emotional distress and challenges.

Check out Sandra’s video demonstration and her corresponding article.

Following Sandra’s instructions, I’ve been practicing agni sara for the past 3 months. It took an efforted and consistent practice to “get it down,” but now it is a routine part of my morning pranayama and meditation. My digestive system has benefitted in strength, efficiency, and healing. Doing the practice pre-meditation and pranayama brings an added awareness to the lower chakras that aid in focus and fire in the more subtle koshas.

I’m not depressed. I’m not Buddhist. But I love this book.

The Zen Path Through Depression by Philip Martin was a truly meaningful read for me. I received the book as a gift from a friend after meeting with my meditation group one evening. “Here, I thought this might speak to you,” he said caringly as he handed me a small paperback. It was only after I’d gotten home and looked at the book that I realized the very friend who gifted it was also the author.

The format of Martin’s book is welcome, especially for one who may be struggling with depression or another mental disorder. Each of the short chapters begins with a quote of inspiration, touches on a particular aspect of depression, offers insight and often a personal illustration or Zen anecdote, and round out with an elective exploration exercise, all centering around the practices and principles of Zen Buddhism. The arrangement of the book itself is easy-to-digest, non-confrontational, and non-intimidating, which makes it ideal for the audience Martin is aiming to reach.

Martin’s book is written on a foundation of knowing compassion, love, experiential empathy, and caring, and those qualities ooze through his words.”

I don’t struggle primarily with depression, though it often becomes a strong side-effect of what I do principally cope with on a daily basis. The topic of Zen as presented by Martin is so accessible that while reading, I was easily able to translate the word “depression” for my own personal inner conflicts.

After sitting practice one evening, Phil and I were discussing study habits and he shared that he has a thing against writing in books…I had to admit and apologize to him that I’d marked up his book quite a lot. There were so many points that spoke to me, and that as I look back and review continue to bring me gently to a place of mindful awareness and acceptance.

This book is recommended for anyone. Depressed, hopeless, confused…unsatisfied, struggling, coping…or simply seeking. It would offer great insight to someone who longs to understand or offer support to a depressed person. There is something for everyone here.

Thank you Phil, for sharing your path through depression, and shining a light for others to follow.

“There are no wrong turns on this journey. Any way you choose provides an opportunity for practice and discovery.” –Philip Martin, describing the Eightfold Path and its offering for depression recovery.

Harper Collins (publisher)
IndieBound
Amazon

The horrors of the hamstring stretch… 

Forward bends are hard. Particularly Pascimottanasana (seated forward bend.) I have tight hamstrings. My low back is locked up. And I hate looking at the blob in my tummy that happens when I hinge at the hip, tuck my chin, and my trunk starts to compress (OK the blob is there anyway, but the bend exacerbates.) Or if my neck is tight, I’m forced to gaze down and contemplate the blubbing of my thighs as I press them toward the mat.

Is it all about the physical tummy blob? …

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