For example, if one person criticizes another as being non-yogic, the complainer is in a rajasic state because he is being judgmental.  With this imbalance, even if he is correct in his observation of the other person, he too loses his practice of yoga. If he were in a sattvic state, he would look for the goodness in the other rather than judge their negative aspects. Focusing on  good qualities will enable the other to see their weaknesses, inspiring them to work on their imbalances.

On the other hand if a person is tamasic and someone compassionately points out a pattern in his behavior that is destructive, rather than seeing the observation as compassionate and helpful, he will internalize what has been said and feel victimized.  If he were sattvic, however, he would be able to reflect without self-criticism and perceive ways he might change.

The process of becoming sattvic does not happen quickly, but takes effect over time with constant positive reinforcement, love and compassion. Patience and perseverance are invaluable to all aspects of your practice.

This profound technique creates a balance between the right and left sides of the brain.

The right nostril governs the sympathetic nervous system; it is related to teh mathematical, aanalytical, active, left side of the brain, harnessing Ha, or sun energy.  The left nostril governs the parasympathetic nervous system, the creative, free-associative, passive side of the brain, ruled by Tha, or moon energy.

Every eight-eight minutes, one of these nostrils is dominant, then for up to four minutes both nostrils operate equally, and for the next eight-eight minutes the other nostril becomes more dominant, and so on.  You can experience this when your nasal passages are congested; all of a sudden the congestion passes from one nostril to the other.

Alternate-nostril breathing tricks the brain; it does not know which nostril to make dominant, so it lets the breath flow evenly in and out of both.  This allows the brain to balance and move into a more meditative state.

On an energetic level, it balances two of the three main nadis (energetic channels) in the body.

The result is that the consciousness draws inward, allowing you to sense the central meridian, Shashumna nadi and draw the energy from the base of the spine back up to the crown.

If you’d like to learn more about nadi shodana, you can come by the studio and pick up Alan Finger’s Chakra Yoga book! 1. sit in a comfortable cross-legged position.  place the back of your left hand on your left knee with your thumb and index finger forming a circle.

1. sit in a comfortable cross-legged position.  place the back of your left hand on your left knee with your thumb and index finger forming a circle.

2. take the first two fingers of your right hand to the fleshy part of your palm, letting the thumb and last two fingers remain extended. Lift your breastbone to stabilize your collarbones and shoulder girdle, and let your chin drop down to lengthen through the back of your neck.

3. lift your right hand to your nostrils and place your thumb on your right nostril and your ring finger on your left nostril where the hard cartilage and soft cartilage meet.   Note: the thumb and ring finger remain in contact with the nostrils  thorughtout this breathing technique.

4. exhale through both nostrils, block your left nostril completely with your ring finger, and inhale thorugh your right nostril.  block both nostrils and hold your breath as long as is comfortable. (Note: if pregnant, skip retention of breath.)  when you need to exhale, keep your right nostril closed and let the breath out through your left nostril.

5.  keeping your left nostril open and your right nostril fully blocked, take your next inhalation through your left nostril.  hold your breath in as you block both niostrils, and when you need to exhale, breath out through your right nostril. this completes one round of alternate-nostril breathing.

practice at least six rounds to prepare your mind for meditation, more if your mind is particularly busy.  try to lengthen  your breath and, if possible, develop the ability to use the ratio 1:4:2. [inhale (1) hold (4) exhale (2)]

Abhyanga is a massage practice, traditionally done with sesame oil to quiet excess Vata. (If you are pacifying Pitta, you might use coconut oil; for excess Kapha, a menthol or eucalyptus. Or if you prefer a lighter oil, there are many mixed massage oils.) Particularly as the seasons change, we experience a lot of shift in our physical and energetic states, and this practice helps to settle our energy.

Full Abhyanga practice can seem time-consuming, messy or daunting. This simple variation takes only a few minutes, but has a profound grounding effect. Practice this after your seated meditation, or whenever you are able.

With a small bowl of sesame or your chosen oil, gently dab a small amount into your palms, rubbing them together until the oil warms. Rub a touch of oil gently on to the fontanelle (Sahasrara Chakra) and the side temples of your head. If you’re coming out of meditation, draw the energy down from your head through the midline of your body as usual, until you reach your legs.

Rub oil lightly into your knees with a circular movement. (Replenish the oil on your hands whenever necessary.) Then, up and down the shin and the calf. Find the middle line of your calf muscle, and massage along that line from behind the knees to the Achilles tendon at the back of the heel. Rub the line of the outside (pinky toe side) of your shinbone, down to your ankle, and then circle the ankle several times. Finally, massage first the arch of the foot, from the heel end towards the ball of the foot; then the five lines of energy from the heel to each of your toes.

Leave the oil on for 20 minutes, if possible. Or you may wipe it off using a cloth warmed with hot water and then wrung dry.

Let this soothing practice bring you back into your body, your root and the earth. Enjoy! Hari om, om tat sat.

Kriya means “action”, or “deed”; Kriya practice is the “divine action” of purifying your consciousness.

We are Pure Consciousness. But in the manifest world, as our consciousness mixes with the senses, it is influenced by the limits of those senses. The more the two mix, the more we begin to identify with and believe we are that limited perception of the world.

Now, the senses do of course mean the five physical means of perceiving life and the world around us. But it’s important to remember the mind is also a sense. Memory, belief patterns and the like are all ways of filtering our experience and reducing our ability to fully experience our awareness and the universe. Kriya techniques purify our consciousness from the memories and patterns that mold and limit it, so it can become liberated and expand to experience full awareness: divine inspiration and all possibilities and forms.

Kriya techniques are designed to draw our consciousness in (pratyahara), in order to direct our attention internally to the areas of our locks and blocks. The catch is that as soon as your senses come in, there is an immediate impulse to proceed on the classical path of raja yoga, to dharana, dhyana and Samadhi.

To reap the full benefits of this practice, however, we wish to stay in the place of kriya, cleansing. Stay focused in your body. So we practice the kriya with eyes open and a fixed dristi, gaze, to actively purify deeper levels of the unconsciousness.

A note about the dristi: From the moment we open our eyes in the morning until we sleep at night, vision generally consumes 80% of our sensory awareness. It is our primary means of relating our inner selves to the outer world. So while keeping the eyes open is important to focus the energy in this practice, it is essential that you do not “look” at anything, but merely practice letting your eyes fall on a point downward. It is the sense of letting your eyes rest on a point, rather than looking at one. Do not let your eyes move upward, for that movement triggers the move from consciousness to superconsciousness. This is the practice of dristi to quiet down the mind and focus the senses’ awareness.

There are three major kriyas:

First is the practice of Apa Japa, breath repetition awareness, from the throat to navel and navel to throat. On the inhale, feel surrender in throat and a drawing down to the navel; on the exhale, feel release at the navel and a lifting in the throat. If you are accustomed to practicing Apa Japa with closed eyes, notice the difference in the breath pattern! It will happen automatically as you keep your dristi down. Repeat 18 or 27x. This Kriya balances the emotions and helps clear the Rudra Granthi.

Next is the practice of Arawhon Awarahon. Practice the classic “figure 8″ pattern of this pranayama several times, simply keeping your dristi: Inhale up the front line ofBrahma Nadi up to the sternum, then taking the inhale back to the bindu point and up to the crown; on the exhale, the breath moves from Ajna, the third eye point, back to the bindu and down the back gate of Brahma Nadi. This Kriya balances the aspects of past and future, Rajas and Tamas, bringing you into a state of Sattva and the Now.

Third is the practice of Ham Sa Kriya with eyes open. On the inhale, silently vibrate the mantra Ham as you draw the breath awareness up Brahma Nadi to the midbrain. On the exhale, feel Sah as you gently release it back down to the root (Mula).

Finally, close your eyes and continue Ham Sa Kriya for a few more rounds. Now, allow your awareness to naturally pursue the classical progression to Samadhi, and enjoy the bliss of full awareness!