Goodnight, Way-Before-Breakfast Club for morning-challenged ashtangis

Goodnight, Moon

The Way-Before-Breakfast Club — the one for morning-challenged ashtangis — said its final goodnight with this week’s full moon.

The club was born when, on a beautiful whim last August, I received a blog reader’s email asking if I would be interested in essentially being her accountability buddy in getting up early, consistently, to practice. The who and the why went something like this:

Who/What

Welcome to the Way-Before-Breakfast Club, a cheerleading squad/support group for those of us who have a deep-seated desire to wake up at brutally early hours to practice Ashtanga yoga.

Why

  • Because we’re night owls.
  • Because we’re morning people when morning = 7 a.m. or something more sane like that.
  • Because we’re really busy.
  • Because we’re really, really busy.
  • Because we love to sleep.
  • Because we love to dream.
  • Because we live in cold regions of the world and it’s so damn cold at that hour.
  • Because we live in warm weather climates and even though it’s not cold at that hour, it’s still that hour, which is bad enough.
  • Because we don’t like to wake up when it’s pitch dark.

And the ground rules — such as they were — went something like this:

  • Prospective members need to be committed to practicing yoga six days a week, and earlier than they want to (so you may work nights, and maybe 10 a.m. is your early morning. The key is that doing this means sacrificing something important to you — e.g., sleep, time for other things, etc. — to make this work).

  • Yoga does not have to equal Ashtanga every day, but it should have a strong Ashtanga mix. It’s not that I don’t want other styles of yoga here — I just think it’s better for a community to stay focused on the common ground of this practice. This too is relative — maybe you really sort of hate Ashtanga, but you want to like it, and and practicing it twice a week would feel like a ridiculously strong mix to you. If you already <3 Ashtanga vinyasa yoga, well, that’s a five- or six-day-a-week practice, I’m afraid.

  • Members commit to either joining a calendar feed or deciding to skip the feed, but committing to posting a progress update on the page at least once a week.

  • Members must commit to keeping themselves accountable, but not beating up on themselves for the days they fall short. We all have to have positive motivation for this . . . .

  • . . . . that said . . . . So, life happens. And we fall off the wagon sometimes. But if there comes a point when a member has to give up trying and eight weeks have lapsed, that person will be asked to take a hiatus from the group. This would be done in the spirit of keeping the energy of the group a motivating and focused one.

For our virtual club, we used a pretty new platform called Mightybell (if you’re in the social media world, you would recognize the founder of this space, Gina Bianchini, as the founder of the groundbreaking Ning years ago). Mightybell was a fantastic space for us to use because we could make the space invite-only and comment on each others’ text, photos and documents.

All in all, there were about 18 members who passed through the club at one point another, along with a stellar coach/advisor/confidant/guide who has studied in Mysore and maintains a dedicated six-day-a-week home practice because there is no shala in her town. We hailed from seven countries and eight U.S. states.

By my recollection, for the first six months or so, the conversations ranged from fun and funny to juicy and even edging on transformative. Perspectives were changed, that I know for sure. Members were engaged, candid, supportive and resourceful. Here were yogis who had never met dedicating practices to one another. There were many practices that would not have happened had it not been for the encouragement of the group. And it wasn’t just about what was happening on the mat. There were some very intimate conversations about significant others and how that relates to practice; about our jobs; about how a sitting practice affects an asana practice; and on and on. Fascinating, and important, stuff.

Somewhere along the line, however, the momentum slowed. Members got quieter and quieter. Over time, everyone’s energies appeared to flow somewhere other than the humble breakfast club.

I suppose I could try to dissect what worked and what didn’t. If I’m ever involved in trying to start another virtual club of this kind, I will certainly do that. But for now, I’d rather approach the club — which one of our members dubbed the Ashtanga Fight Club, since what was discussed in the space stayed in the space — the way we approach our daily asana practices. When we roll out mats in the morning, we’re there to be in the moment. When the practice is done, when we roll up our mat, we’re done. No matter how the practice might have felt, we move on with our day knowing that we’ve got better energy coursing through us than we would have, had we not practiced that morning.

And so what started with a wonderful, spontaneous thought ended with the power of this week’s supermoon — the largest full moon of the year. Thank you to each of you who made the the Way-Before-Breakfast Club a reality. It was an honor to be part of this community.

(Illustration credit: Goodnight Moon via brillianthues’ photostream)

© YogaRose.net and Rose Tantraphol, 2013. Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to YogaRose.net with appropriate and specific direction to the original content

 

From halahala to challah . . . and more challah!

challah

The photo doesn’t do it justice, but it felt like the challah was giving me a big hug. If that’s not comfort food, I don’t know what is.

A work drain triggered my needing some emotional nourishment today. I found it in a loop of self-practice that began with meditation and the opening invocation of the ashtanga practice and continued with comfort food in the form of a delicious vegetarian sandwich made with out of this world challah bread. I couldn’t help but think of this nourishing loop as exhaling halahala and inhaling . . . challah! :-) (Sorry, I really couldn’t resist — in the same exact way I couldn’t resist this sandwich.)

On the restorative front, it helped that I had the chance to eat dinner outside, with the sun warming my skin — something we do not take for granted here in Michigan, because you never know when spring and summer may mean overcast, chilly (for me, anyway) days. My husband and I had never eaten at Marie Catrib’s of Grand Rapids, but I had heard rave reviews from friends.

The restaurant has a focus on local farms, and it offers plenty of vegan and vegetarian fare. Why the menu was particularly exciting to me now is that fresh off of plowing through Salt Sugar Fat and The Omnivore’s Dilemma, I am now listening to the audiobook of — thanks to the suggestion of Omiya — Jonthan Safran Foer’s Eating Animals.

This is the book description:

Like many others, Jonathan Safran Foer spent his teenage and college years oscillating between omnivore and vegetarian. But on the brink of fatherhood—facing the prospect of having to make dietary choices on a child’s behalf—his casual questioning took on an urgency. This quest ultimately required him to visit factory farms in the middle of the night, dissect the emotional ingredients of meals from his childhood, and probe some of his most primal instincts about right and wrong.

This book is what he found. Brilliantly synthesizing philosophy, literature, science, memoir, and his own detective work, Eating Animals explores the many stories we use to justify our eating habits—folklore and pop culture, family traditions and national myth, apparent facts and inherent fictions—and how such tales can lull us into a brutal forgetting. (Here’s an excerpt of this 2010 2009 book.)

It’s a perfect time for me to be reading this book. Nourishment — of all kinds — is what I’m thinking about most these days, and while it has been nourishing to dive deeply into the stories these books have to tell, there can be a bit of what I think of as shitty food fatigue. Even more than with The Omnivore’s Dilemma, I find myself, as I get deeper into this book, questioning why I ate such crap for so long — and what exactly got me to quit. I recently hashed out my meat thoughts, but perhaps what I have thinking about even more of late is the vibration of the food — both meat and dead and denatured processed food — I ate all those years and the effect it was having on me.

To be a bit more concise than I was in the last blog post, perhaps what ultimately got me to stop desiring meat in particular was that the combination of the six-day-a-week ashtanga practice, the daily meditation practice, and the Ayurveda program got me quiet enough and receptive enough to tune in to the vibration of the meat and the eggs I was eating. The scale of the animal suffering experienced in factory farms is so immense that I simply don’t believe the final products that arrive on our plates can escape it. The vibrations have to transfer on some level, right? But it’s easy to build a protective wall of avoidance and denial to block that kind of information from seeping in. (As I’ve said, I think my days of enthusiastically eating seafood are numbered too, but there are a few reasons I’m sticking with it for the moment.)

Never yuck someone else’s yum (yucking your own is OK though)

Eat Taste Heal reminds its reads of the vegetarian etiquette: “Never yuck someone else’s yum!” I’m not at all trying to do that; this is about coming to terms with my decades-long lack of mindfulness about what I’ve put into my body. I think it’s perfectly legit to yuck on my own past yums, and I’ve been finding that deconstructive process informative and even a bit cathartic. The flip side of this deconstruction — and the shitty food fatigue that can accompany it — is the constructive process of cooking in my own kitchen and seeking out establishments that are passionate about having guiding principles (farm to table/vegetarian-friendly/gluten-free/etc.) that look beyond the easy formulation of salt, sugar and fat to amp up a diner’s dish — not to mention the restaurant’s bottom line.

So when I have a wild rice and lentil burger patty on the most delicious piece of challah I can ever remember having, it’s about a lot more than ingesting fuel for my body or lighting up my taste buds. It’s about supporting an overall practice of nourishment.

© YogaRose.net and Rose Tantraphol, 2013. Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to YogaRose.net with appropriate and specific direction to the original content

 

‘Sahana Vavatu’ shanti mantra, assisted dropbacks — and trust

Assisted backbends

Since learning “Sahana Vavatu” — one of the “shanti,” or peace, mantras — during this year’s Ashtanga Yoga: Ann Arbor Xinalani retreat, I’ve found it can provide a space of solace that I can return to at any time. Because I find it powerful, beautiful and deeply reassuring, I’ve used it as a talisman, going over it in my mind in situations in which I am struggling with uncertainty, doubt or anxiety. There are times I recite it quietly to myself simply because I want to connect with its meaning and its meditative qualities. And I like to chant it as I’m nearing the end of my hour-long drive to the yoga shala in the dark of the early morning.

There’s also something else about this chant. For me, “Sahaha Vavatu” forms the perfect soundtrack to a Mysore room’s sacred student-teacher bonding ritual of assisted backbends.

Behind the chant

Here is one exploration of the chant:

In many schools, the Sahana Vavatu is recited before the asana practice. These schools include the Sivananda and the Satyananda schools, as well as most of the traditional ashrams such as the Kaivalya Dhama of Lonavla and the Shantiniketan of Rishikesh.

ॐ सहना ववतु। सहनौ भुनक्तु
सह वीर्यं करवावहै
तेजस्वि नावधीतमस्तु
मा विद्विषावहै॥
ॐ शान्तिः शान्तिः शान्तिः॥

Om sahana vavatu sahano bhunaktu
Saha viryam karavavahai
Tejasvi navaditamastu
Ma vidvishavahai
Om shantih shantih shantih.

Om. May He protect us both (teacher and student). May He cause us both to enjoy the bliss of liberation. May we both exert to find out the true meaning of the Scriptures. May our studies be fruitful. May we never quarrel with each other. Om peace, peace, peace.

This invocation is found in several Upanishads among which the Taittiriya Upanishad. It is probably the most famous after the Gayatri. As a shanti mantra, it advocates peace between student and teacher, encouraging both of them to study and to practice yoga, without mentioning any particular god or any particular book.

Like ashtanga’s opening and closing mantras, every translation reads a little differently. I am drawn to this translation’s juiciness — the idea of studying vigorously and working together with great energy:

Om may he protect us both together, may he nourish us both together
May we work conjointly with great energy,
May our study be vigorous and effective,
May we not mutually dispute
Om let there be peace in me
Let there be peace in my environment
Let there be peace in the forces that act on me
Om peace peace peace.

I like the straight-forwardness of this recitation of the chant by Lakshmish Bhat, recorded at the K. Pattabhi Jois Ashtanga Yoga Institute in Mysore (it’s the second chant in). And I might as well admit here that given how much time I’ve spent in yoga workshops of various stripes, it’s surprising to me that I was never taught this chant before this year. It’s not exactly hard to find; here is Ravi Shankar’s take.

Finally, here is commentary on the mantra by author and scholar A.G. Mohan, a student of Krishnamacharya.

Assisted dropbacks

There are many invigorating and reassuring aspects of practicing in a Mysore room, from the undulation of the room’s collective breathing to the consistency of joining a group of people in showing up to the same space day after day to practice.

One of my favorite aspects of a Mysore practice — versus a home practice or the led ashtanga environment that was my first exposure to ashtanga — is the time for assisted dropbacks before you begin your finishing poses.

It’s hard for me to believe now, but I didn’t officially switch from a mostly home-based practice to mostly practicing in a Mysore setting until about six months ago, when I committed to making the drive from Lansing to Ann Arbor at least three days a week. These days, it’s become just another part of my day to make the two-hour-round-trip-drive before heading in to work a few weekdays a week and to make the drive on weekends too, but it was a big deal for me to make the lifestyle changes I needed to make to get up at that early hour even three days a week.

For me, having the opportunity to work on assisted dropbacks was an integral part of settling into a Mysore groove. I still remember the transition of my teacher having me learn to walk my hands toward my feet in urdvha dhanurasana to one day walking my hands in far enough that my hands could be gently placed around my ankles. To step back from the process, it seems like the most unnatural thing to be doing at the crack of the dawn (or really at any time of day). Staying present in the moment, however, it feels like the most natural thing to do after reaching the pose you’ve been stopped at. What I love about assisted backbends is not just that they provide a gorgeous example of how a teacher can coax a student to going farther than she ever thought possible — it’s that I get to start my day out with a ritual built on absolute trust in another human being and absolute surrender to being in the moment. It’s harder to walk through the world questioning the intentions of people around you when you started the day out in the radiance of someone who, without a doubt, has your best interest at heart, and it’s harder to go through your day resisting things you can’t control when you have already let go so deeply.

What does it mean to approach life from a heart-centered place? That answer differs for each of us, but for me, starting out the day with assisted dropbacks helps prime me for greater receptivity.

Grabbing your what?

If you’ve never seen this very ashtanga practice, Kino MacGregor shows it in her video on chakra bandhasana, the formal name for grabbing your ankles:

In my experience, deep backbending with an experienced teacher means the difference between a safe, strong and effortless backbend versus one that comes from a place of overcompensation or recruiting flexibility from another part of the body. I have a pretty mobile low back, so had it not been for Angela Jamison teaching me how to stand strong in my legs, I would probably have eventually been flexible enough to grab my ankles even if I didn’t have the safest technique — and then I’d be unnecessarily taking the brunt of it in my low back. (Learning how to stand strong in my legs — I could do a whole post on just what that says about my relationship with myself in this world.)

More on trust

A few months ago, Kaz posted an awesomely candid post titled “Trust” on her Realizing Mysore blog. She talked about how, halfway through her month assisting Sharath in Mysore, she struggled with assisting students in grabbing their ankles during assisted dropbacks:

A couple of days later, I am still dodging students with flexible backs. And I decide to get up the courage to speak to Sharath, hoping for guidance, moral support–if you practice with this man, you probably know where this is going…

“Hi Sharath, um…so…I’m kind of afraid to take people to their ankles.”

He looks at me and says matter-a-factly, “I know.” He knows!

“Ahhhh…” I wait for some advice, encouragement, anything, but there is only awkward silence before he walks off to back bend someone himself.

Hokay… So much for feedback from the boss. In my optimism, I think he’s leaving it to me to figure out on my own. It’s not the first time. Last, year I struggled with a new posture. There was no feedback. No assistance, not even with back bending. At some point, I felt very alone as I muddled through the emotions that came up from it. By the end, however, the “personal time” was good for me. I learned a lot from it.

In practice, Sharath knows when to help and when to back off. I believe it’s one of his superpowers of perception. I’m going to read his acknowledgement paired with lack of input in this particular instance as a sign that he trusts me to figure it out myself.

I know it isn’t about strength. I’m dropping back guys much bigger than my petite Asian self. I understand the technique, more or less. I’m familiar with the ankle routine in my own practice. But I lack confidence. There is fear there…

Sharath’s right to leave me on my own. My fear is my responsibility. I know that I can’t continue to be afraid. I’m only halfway through the month of assisting and will not be able to avoid dropping back someone bendy enough for ankles. At some point I will be caught edging away from open backs, though Sharath probably sees my slipperiness already, probably smells the fear across the room. Most importantly, I just want to get on with it, I want to be totally present as I assist, and this fearfulness is getting in the way.

I look at my own practice. I ask myself, how am I at going to my own ankles? I can manage with more ease with Sharath helping me, but it is difficult when I am being assisted by someone else other than him, always stiffer somehow, a little less sure. I realize that I wasn’t always “successful” (for the lack of a better word) with assistants. It didn’t add up.

Maybe it’s easier with Sharath because I trust him so much. But what cause do I have to mistrust the assistants? Something in me stiffens when they are before me as I come up from backbend. Perhaps, it isn’t them at all, but rather something in me. Do I trust myself in this process? Or am I relying on Sharath’s magic touch to make what I still thought impossible possible? Did my mind create the conditions that made the fear difficult with others?

How can I expect others to trust me, if I myself had a hard time trusting? How can I ask someone to surrender to me, if I can’t manage surrendering myself?

Eventually, there is a breakthrough:

Then, one morning, I’m standing in front of a female practitioner who comes up from urdhva dhanurasana. She says something and all I catch is “ankles.” Here we go.

Something definitely shifts. I’m calm. And things go smoothly as we both do our part. I trust myself. And what’s more, I trust her. I reckon she trusts me too. With the breath–both of us breathing together–she extends the spine and arches back. It’s so fast and at the same time so beautifully slow. For me, it is an amazing moment of synchronicity and surrender between two people that don’t know each other.

I reach for one wrist and then the other. There is no forcing, only a little guidance. And there in that place of trust, I find a sweet balance between being able to support her and also stepping out of the way, allowing her to reach.

I realize then that with this ankle grabbing business, I’m not supposed to do all the work. I’m support crew. People generally don’t go there unless they can and the real task is not up to me really but in the heart of the practitioner finding space to go the extra distance. And for those making that first leap into this strange territory, Sharath’s usually there, guiding them towards their feet.

By the end, I ceased running from ankle grabbing. But I didn’t chase it either. If I was called, I would do, trusting in the process of practice, trusting in the abilities of the student, and trusting in myself. With more confidence, it all worked out fine–thank goodness!

In the end, it doesn’t really matter whether I’m helping people to their ankles or not, whether we’re grabbing ankles or even dropping back on our own. What matters is that the practice cultivates the courage to go beyond, to see past the fears and the limitations of our own mind, and that it refines our ability to trust, trust in others as much as trust in ourselves.

Holding space

I’ve actually started this post a few times in my head since returning from the retreat, but it never seemed the right time to actually get these thoughts out. It’s interesting that I’m inspired to finally write this during a week my teacher is gone from the shala. She is on a silent meditation retreat several states away, and while I knew I’d miss her this week, I was surprised at how much I’ve still felt her presence in the Mysore room, and in my own practice, this past week.

Angela has told our group of Ashtanga Yoga: Ann Arbor apprentices that our job is to hold space. It’s not to adjust, though of course we provide a lot of adjustments. Our fundamental job in a Mysore space is to hold that space for students and their practices. We breathe with each student individually, and we breathe with the room collectively. To hold space, we need to be present, receptive, grounded, and heart-centered.

The balance that Kaz talks about in her blog post on trust — the balance of supporting a student while also leaving enough room to step out of the way so the student can reach — seems fundamental to holding space.

Your job is to hold space. It was such a simple and yet revolutionary idea the first time I heard it, and I think I’ve been able to feel the magnitude of this powerful concept so intensely this week precisely because Angela’s been gone. She has held space so consistently, so honestly, and so firmly, for her students who arrive every day at the Phoenix Center on Main Street in Ann Arbor’s vibrant downtown that even when she’s gone, her influence is palpable. It’s palpable in the way her students approach practice, and it’s palpable in the way her apprentices approach students. When the shala’s amazing senior apprentice, Rachel, comes by for assisted dropbacks while Angela is away, I feel the same envelope of support from her — and I hope she feels the same trust I have in her. I have this belief that when space is held as consistently and transparently as it is held in this shala, trust — the kind that’s earned and deserved — can become contagious.

So for me, an extension of the “Sahana Vavatu” mantra is that once the bond of the teacher-student relationship has been established, the lessons can expand and continue even if the teacher and the student aren’t in the same physical space. In consistently heading to the Mysore room to step on my mat, I have been consistently stepping into a space of self-discovery that has been held for me. I am realizing that as I live my life, I can actively choose to expand that space of learning and insight beyond the Mysore room. That space can, if I set my intentions with clarity, be expanded exponentially — to include just about my entire universe.


About the photos at the top of the post: I had thoughts about this theme of trust even before I went to the Xinalani retreat in Mexico, which is why I asked Angela if she’d be willing to take some photos with me to illustrate assisted backbends. She kindly said yes, and we held a short and sweet photo shoot in the yoga retreat’s distinctive Jungle Studio (so short and sweet that, without the benefit of a practice first, I definitely wasn’t going into any ankle-grabbing!). Thanks to the handy camera work of my friends Tim and Jade, I’ll always have the photos at the top of this post as visual mementos of this aspect of the sacred student-teacher relationship that means so much to me.

© YogaRose.net and Rose Tantraphol, 2013. Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to YogaRose.net with appropriate and specific direction to the original content

A time to digest

Eat Taste Heal

These days, it feels like I’m ingesting more information about food than I seem to be ingesting food itself — which is a good trend for me, considering that portion control had been a major challenge for quite some time. Thanks to the genius design of ashtanga’s six-day-a-week practice (I mean, is there anything that maintaining this practice can’t help with?) and thanks to discovering the wisdom of Ayurveda, I finally feel like I’m eating what my body signals is enough food, rather than what my emotions felt was enough food — two very different scales, for sure.

At the same time, I’m awash in outstanding books on Ayurvedic cooking and on journalistic examinations into America’s sick and broken food system:

  • During a recent weekend getaway to celebrate our first anniversary, my husband and I picked up a classic to add to my growing collection of Ayurveda books — Ayurvedic Cooking for Self-Healing by Usha Lad & Dr. Vasant Lad.
  • For my birthday, my sister Alisa bought me Eat Taste Heal: An Ayurvedic Cookbook for Modern Livinga gorgeous and brilliant execution of a cookbook that offers up recipes and then notes recommended modifications for people of different doshas. The recipe for roasted leek and fennel bisque, for instance, says that pitta-types should omit the walnuts, and that kapha-types should substitute eggplant for fennel and soy milk for cream.
  • I finished Michael Moss’s Salt Sugar Fat: How the Food Giants Hooked Us a couple months ago, and now I’ve moved on to the audiobook of The Omnivore’s Dilemma: A Natural History of Four Meals by Michael Pollan, the national bestseller published back in 2006 that I’ve long been interested in but somehow never got around to read.

Dear journalist: What should I eat?

I love that from the get-go, Pollan writes that “Industrial food is food for which you need an investigative journalist to tell you where it came from.”

That reminds me that one of my favorite non-fiction books that I read in my 20s was Fast Food Nation. Yet somehow, reading that book wasn’t enough to spur any lasting dietary changes at the time. I mean, yes, OK, I had tried, in my 20s, to change my eating habits:

  • I tried to avoid some of the worst menu items at fast-food places, but I would still eat at fast-food joints from time to time (and I still craved the saltiness of McDonald’s french fries, even though Fast Food Nation’s accounts of how they are made should have disabused me of that).
  • I had a terrible experience at a Chinese restaurant in college and gave up pork on the spot (the bad experience was a plate of sweet and sour pork, and the pork tasted too . . . fleshy. It felt like an unhappy animal had died unhappily and had been prepared by an unhappy restaurant worker).
  • After college, I gave up poultry because I had read about the horrific conditions on poultry farms.
  • And eventually, I gave up red meat because I thought I should, for health reasons. (I always kept eating seafood.)

I made managed to make it a few years of not eating pork, poultry or red meat. But eventually, as my energy levels continued to be compromised and as my hair continued to thin — clumps would fall out whenever I washed my hair — I decided I needed to return to eating meat. My body was telling me that I was missing something crucial. I had been a lazy pescatarian, so I didn’t do any research about what I should do to balance out my diet. And one day, while driving, I had a vision of a hamburger. I figured my body was trying in a big way to signal to me that I needed to change something, so I started eating meat again, and I came back with a vengeance — even venturing, when offered, to try pate and veal. (I regret both choices to this day.)

This time, it’s different.

Another interesting thing happened — again, while driving — a few months ago. It was still the dark of winter, and I was headed one early morning to the yoga shala.

I ran over a rabbit.

He jetted out from the side of the highway and there wasn’t much I could do. But I felt terrible. Just simply awful. Sick to my stomach. I told myself that if I had been more alert, I could have avoided him somehow.

For whatever reason, I gave up meat that day. It’s not like I have ever eaten rabbit and felt pangs of guilt. But there was something so visceral about running over this little creature that connected me to the experience of eating meat that I decided it was finally time to give up eating those forms of flesh. (I haven’t been able to eat poultry for quite some time, and I barely ate pork and red meat anyway, but I pledged to go meat-free entirely that day.) I’m content to continue eating seafood at the moment — for now, my body is telling me that all that protein and those omega-3s are serving me well — but I could easily see there coming a day when I give that up as well.

So I am back to where I was some 15 years ago, once again going the pescatarian route. This time, however, I have a good feeling about these habits sticking. It’s not that I’m more informed, necessarily — even though I am. It’s that I have a consistent ashtanga and meditation practice — along with my Ayurveda program — to ground me, and to connect me to my intuition about what’s beneficial and what’s not. I think part of what didn’t allow my first go-around, in my 20s, to be successful was that I didn’t have any practices that kept me in tune with my intuition. Working the long hours that I did, living with the stress that I lived with both at work and at home, I kept drifting farther and farther from my sense of self. I was able to build up a thick coating of justifications for bad habits (“This microwaveable meal isn’t all that bad for me!” “This vending machine snack will be exactly what I need to get through until I get home” and so on). It’s a vicious cycle, and the thicker that coating, the harder it is to return to a state of mindful living.

I’m so very grateful to be where I am at now. While I still have a lot of work to do, I know it’s work in the right direction. I didn’t blog much about the spring Ayurvedic cleanse that I went through in April (I simply didn’t have the time), but the long and the short of it is that I felt digestive bliss for the first time during that cleanse.

By digestive bliss, I mean that I felt nothing. I didn’t feel discomfort after meals. My old friend acid reflux stayed at bay. In our asana practice, we know about sthira sukham asanam — about poses feeling steady and comfortable. For the first time, I think, I felt that way about my digestive system. The feeling of not feeling an out-of-balanced digestive system was refreshing — and surprising. That that state was a possibility was so deeply inspiring that I think it will help serve as a compass for times down the road when I will want to be tempted by less-than-advisable choices on the consumption front.


The Smart Fitter blog, which I’m a fan of, today posted on Facebook a piece about Michael Pollan in which he says, “Cooking is a political act.” The deeper I get into all this food stuff, the more I have to agree. (I wonder if it’s possible that that’s one many of the reasons why, over the past few months, I’ve been enjoying cooking at home exponentially more than I ever have in the past? 😉 )

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