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Homeopathy is truly a fascinating journey. With a book of homeopathy in hand and with thoughts centered on this treatment module, you are ought to have a wonderful time! Study of miasms is one of the crucial points in the journey of homeopathy and if one wants to master this art of healing, one must know about miasms.
The basic human dispositions have been grouped in homeopathy under 4 basic miasms, namely- Psora, Sycosis, Syphilis, and Tubercular. All homeopaths try to fit the particular case in hand into one of these miasms and find an appropriate remedy for the patient that can alleviate his suffering completely. The study of miasms as the basic human constitutions is very intriguing and guides you through various aspects while at it.
This is an attempt to classify the religious behaviors of human beings into these four classical miasmatic types. A new perspective of miasmatic study--
How the religious dispositions of miasms will be--
Psora-
(1)Usually people who believe in some sort of incarnation of God with firm belief
(2)Despite having firm belief, they have quite liberal ideas of religion and can give leeway for other religious thoughts if they are really good.
(3)Believes religion is for overall benefit of humanity
(4)Will do his daily prayers but will not get stuck into that excessively.
(5)His religious prayers give him calmness and rationality of thoughts
(6)At times, some of his physical complaints may lead him to go higher in his pursuit of spiritual goals.
Sycosis-
(1)Fixed notions usually about his own religion
(2)Delves deep into the religious thoughts, at times making it his way of life
(3)At times, makes his family and children also follow his thoughts about the religion
(4)He will utilize his religious skills to teach others about genuine ways of life
(5)His thoughts are guided by his inner voice most of the times that he considers as the voice of God.
(6)Religious thoughts make him calm and also serious thinker in most cases
Syphilis-
(1)Fixed notions about religion to the extent of insanity at times
(2)Think they are the superior-most and believe that their thoughts only can help the world to conquer odds.
(3)Any thoughts against their religion or beliefs will not be tolerated by such people.
(4)Religious melancholy can develop in some people over trivial issues.
(5)Religious rituals are given highest importance by these people and consider that certain things must be followed if God has to fulfill their wishes.
(6)Violence-seekers due to pulling all their energies to establish their superiority
Tubercular-
(1)As a combination of Psora and syphilis, this miasm again thinks religion as the way of life
(2)There can be little exaggerated notions about religious beliefs but he is able to direct these energies positively for betterment of humanity
(3)Usually the members of society who will partake in many religious festivities and try to incorporate their ideas constructively for any work
(4)Enthusiastic lot of people who love religious pilgrimage while having fun of visiting new places.
(5)Some may be the people who pursue spiritual goals with utmost calm and rational mindset.
(6)A parent who will understand well, if his children adapt to new thoughts about religion and appreciate good views from any school of thought.
So the days float through my eyes —From “Changes” by David Bowie
I decided that I needed a break—and that maybe you did, too—from all the technical posts Baxter and I have been doing lately. And since I can’t get David Bowie’s video for “Lazarus” out of my mind, I thought I’d write about that. First of all, for those of you who haven’t seen it, here it is.
During the 18 months that Bowie knew he was dying of cancer—which he kept private—he made this powerful work about his impending death. And I have to say, this video has impressed me more than any of his other work that I’m familiar with. As I wrote in Meeting Death at the Front Door, I feel that, along with being able to do what you love as you age, being able to die the way you want is an essential part of healthy aging. In order to make that happen, truthfulness (satya) both with yourself and with others about your impending death is necessary. And if you are helping someone else who is dying, facing the truth about their condition is necessary for you to be able to provide them with the help they need.
Truthfulness (the yama satya) is a central part of yoga practice—one aspect of the universal “great vow” that is the second branch of yoga.
Yoga Sutra 2.36 When one is established in truthfulness, one ensures the fruitions of actions. —trans. by Edwin Bryant
And to me Bowie’s video is a brilliant example of satya. Not only is Bowie clear about the fact that he will soon be leaving this life, but he also doesn’t shy away from portraying the difficulty of illness and loss of ability that comes near the end. He also invokes a compelling beauty in it all, like a Japanese haiku that celebrates the transitory nature of existance.
Ch-ch-ch-ch-changes
Turn and face the strange
Ch-ch-changes
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Have you ever noticed that a segment of our population consists of people whose body, brain, and mind are more stable and robust under all kinds of situations? These folks are not perturbed by opulence or adversity, and can maintain their equanimity during excitement, enthusiasm, and eagerness or dull, tragic, and dispassionate moments. These individuals tend to be healthier and more resilient, and are classified as people with “high vagal tone.” Such people are more resilient under stress, and can easily shift from an excited state to a relaxed state and vice versa without getting unduly perturbed. These individuals not only easily wade through stressful situations, but they tend to have good resistance power and are healthier.
In contrast, people with low vagal tone are more sensitive to stress and can easily fall prey to disease. They tend to have challenges such as weak digestion, fluctuating heart rate, and difficulty managing emotions. Furthermore, people with low vagal tone are easily perturbed, have weak digestion, and frequently suffer from physical, mental, and emotional disturbances. Low vagal tone is correlated with such health conditions as depression, anxiety, chronic stress, and pain.
In summary, a higher vagal tone is linked to physical and psychological wellbeing. A low vagal tone index is linked to inflammation, negative moods, loneliness, and heart attacks. So what exactly is vagal tone? Vagal tone defines the functional status of the vagus nerve and is the degree of activity within the parasympathetic nervous system. The vagus nerve, which is the 10th cranial nerve and the largest of the cranial nerves, relays information between the brain and other internal organs. It starts at the base of the skull and innervates the respiratory and digestive systems thereby connecting these areas with the nervous system. From the base of the brain, the vagus nerve extends all the way down to the neck, chest, and abdomen, and provides information about the state of the body's organs to the central nervous system. Thus, the vagus nerve is responsible for a myriad of tasks, including heart rate, breathing, respiration, and digestion, peristalsis of gut, small intestine and colon, sweating, muscle movements in the mouth, speech, and hearing. It’s no wonder that optimal physiological functioning is a direct reflection of the functional status of the vagus nerve.
Better prognosis is predicted by optimal vagal tone especially in people who are recovering from chronic diseases. Furthermore, the immune strength and resilience of an individual directly depends on the activity of the vagal nerve. The vagus nerve constantly sends sensory information about the state of the lower body organs to the brain. Gut feelings and instincts are emotional perceptions transferred to the brain through the vagus nerve. Thus, when we use the phrase “gut feeling,” we are unconsciously referring to “the status of the vagus nerve.”
How does all this relate to yoga? Several research studies suggest that yogic practices such as pranayama, or breathing techniques, can significantly increase vagal tone and improve symptoms of a variety of conditions, including diabetes, chronic pain, anxiety, and depression. In a paper Effects of Yoga on the Autonomic Nervous System, Gamma-aminobutyric-acid, and Allostasis in Epilepsy, Depression, and Post-Traumatic Stress Disorder, a group of researchers hypothesized what may be the underlying physiological mechanism(s) by which yoga impacts the vagal tone and thus the body and brain. After gathering evidence from previously published literature and analyzing all the data, this group hypothesized that yoga helps regulate the nervous system by modulating the vagal tone thereby reducing the “allostatic load” (allostatic load is the cumulative wear and tear on the body or the total stress that we accumulate over time).
The authors believe that uncontrolled chronic stress:
Creates an imbalance of the autonomic nervous system (ANS) by decreasing the activity of the parasympathetic nervous system (PNS controls body process during normal situations, and is sometimes called the Rest and Digest response) and increasing the activity of the sympathetic nervous system (SNS prepares the body to deal with stressful situations and is also referred to as Fight or Flight response). See Understanding Your Autonomic Nervous System for information.
Lowers the activity of gamma amino-butyric acid (GABA) system, the primary inhibitory neurotransmitter system (GABA plays a central role in suppressing excess neural activity throughout the nervous system). See Anxiety, Yoga, and Brain Chemistry for information.
Elevates the allostatic load.
Yoga-based practices stimulate the vagal tone thereby increasing the activity of the PNS and GABA systems and reducing the allostatic load. When it comes to specific diseases/ conditions, the authors state that that depression, epilepsy, post-traumatic stress disorder (PTSD), and chronic pain, which are all characterized by low vagal tone, high stress and low GABA activity, show improvement with yoga-based interventions. The researchers believe that the reason yoga-based interventions help is because of its positive impact on vagal tone. These observations suggest that conditions/diseases with an underlying reduced vagal tone can be corrected by suitable yoga-based intervention programs, resulting in amelioration of disease symptoms.
While we wait for more research studies that will shed light on how yoga is effective in alleviating mental and physical health problems, let’s continue our abhyasa of yoga!
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Q: I am 63 years old and have osteopenia of the spine. What are your thoughts of headstand for those of us with osteopenia of the spine? I have taken yoga for several years. My teachers are wonderful and all are Iyengar certified as senior teachers. I have not yet shared with them my recent diagnosis. I appreciate your thoughts on this question. A: As a general rule, I’d say don’t do it. As we have written about before, the spine is the number one sight for fractures secondary to osteoporosis and osteopenia means your spinal bones are already thinning. And although the thoracic spine is the most common area for wedge fractures to show up in OP, lumbar and cervical fractures happen, too. The human cervical spine—as you probably already realize—is not structured to bear weight on the head, no matter how much you might love Headstands and Shoulderstands (also not a good idea if you have osteopenia of the spine) or what your teachers might like to believe. The cervical region of the spine has the shortest vertebrae and the thinnest discs of anywhere in the spine, because it is evolved only to have to bear the weight of your head, not your body resting down on your head. I also recommend sharing your diagnosis with your teacher. Now. If your teachers are not particularly concerned about the possible negative effects of Headstand on your spine, you might seek out a new teacher. This does not mean that you cannot do certain inverted postures. Legs Up the Wall is generally safe as an alternative, and if you can get up and down by pivoting mostly at the hip joints to use a “Headstander” (a special prop that allows a variation of Headstand where the head dangles toward the floor but does not rest on the floor) to go upside down, you could give that a try. But do remember that you need be careful about forward folding and it’s potential negative impact on the thoracic and lumbar spine with OP. As senior Iyengar teacher Ramadan Patel once said during a workshop on Shoulderstand when someone was bemoaning the fact they might not be able to do the pose again, “Nobody ever attained enlightenment doing Shoulderstand! It is not big deal. Let it go.” It was helpful to actually hear that back when I was able to do Shoulderstand and Headstand without a second thought. These days, I myself skip Headstand to keep my delicate cervical spine happier. —Baxter Subscribe to Yoga for Healthy Aging by Email ° Follow Yoga for Healthy Aging on Facebook ° Join this site with Google Friend Connect
I have been following the progress of Avedro since I first learned about the formation of the company back in May 2009 (The Rebirth of Thermal Keratoplasty). I then wrote about the company a second time in February 2010 (Avedro Keraflex: Microwaves for Reshaping the Cornea).
Now the company has announced completion of the one-year follow up visits of patients enrolled in its two multi-center Phase III clinical studies, although, not releasing the data as yet, which is undergoing timely analysis.
When the analysis is completed, I will bring you the results.
Multi-Center US Phase III Studies for the Treatment of Progressive Keratoconus and Ectasia Following Refractive Surgery
Avedro, Inc. announced the completion of all one-year follow-up visits for patients enrolled in its two multi-center Phase III studies evaluating the safety and efficacy of corneal collagen cross-linking for the treatment of progressive keratoconus and ectasia following refractive surgery.
Keratoconus is a degenerative disease of the eye and is the leading cause of corneal transplants in the US today. Ectasia following refractive surgery is a complication following various types of surgery, including LASIK. Outside the US, Cross-linking has been deemed safe and effective and is approved for use in treating keratoconus and ectasia post-refractive surgery.
For more information about both clinical trials please see: for ecstasia - http://clinicaltrials.gov/ct2/show/NCT00674661 for progressive keratoconus - http://clinicaltrials.gov/ct2/show/NCT00647699
Dr. Peter Hersh, a leading refractive surgeon and Medical Monitor for Avedro's clinical trial stated, "Avedro's efforts to make this clinically important treatment available to US patients is applauded by all US ophthalmologists who today lack any approved therapeutic treatment to halt the progression of these sight threatening conditions."
"I am extremely pleased that we have reached this important stage in the US clinical trials and our team is working diligently to accomplish a timely analysis of data," said David Muller, CEO of Avedro. "Outside the US, cross-linking has become the standard of care for treating weak and ectactic corneas. It is our hope to bring this technology to the US in the near future."
The company is also the sponsor of another clinical trial using its Keraflex KXL technique, which is expected to get underway in August 2011, Safety and Efficacy of the KXL System With Riboflavin 0.1% Ophthalmic Solution for Corneal Collagen Cross-Linking in Eyes With Keratoconus - http://clinicaltrials.gov/ct2/show/NCT01344187
The purpose of this study is to compare the efficacy of two treatment regimens for corneal collagen cross-linking for the treatment of keratoconus. The treatment is designed to help improve or slow the progression of keratoconus. The study treatment involves using an eyedrop containing riboflavin, also known as vitamin B2. Riboflavin increases your eye's sensitivity to light. The riboflavin eyedrops are placed in your affected eye at two-minute intervals for 10 minutes and then your affected cornea is exposed to ultraviolet light (UVA) from the KXL System (the UV light machine) for another 2 or 3 minute period, depending upon which treatment group subjects are assigned to. Subjects will be followed for twelve months to evaluate the safety and efficacy of the treatment.
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The Bhagavad Gita is a dialogue between Lord Krishna and Arjuna, and serves as a guiding manual for the daily conduct of life, spiritual uplift and self-realization. It is a treatise addressed to each and every individual to help him or her to solve life’s daily problems and progress towards a bright future (see also Nina’s post Acceptance, Active Engagement and the Bhagavad Gita). Growing up in an extended family in India, we were regularly counseled by the elders on the spiritual foundations of human existence based on the principles of the Bhagavad Gita. Particularly striking and fascinating within its eighteen chapters are several references to sound mental health, which declare that the very goal of any human activity is to achieve a state of perfect understanding, clarity, renewed strength and triumph. One particular verse that triggered my interest was regarding the death of an individual triggered by rage and anger.
“From anger comes delusion. From delusion loss of memory. From loss of memory the destruction of discrimination. From destruction of discrimination, the individual perishes.” —trans. by Swami Chidbhavananda According to the textual commentary, the ignorant mind thinks that worldly objects will give it pleasure and happiness. Continuous thinking about the objects of senses creates attachment to them. Attachment leads to desire, and when the desire is not fulfilled, one gets angry (krodha), that in turn leads to delusion (moha) and confused memory (smriti). The confusion of memory causes destruction of reasoning (buddhi) due to which an individual is ruined and dies. I used to recall this relationship between anger and death during my college days and as a graduate student in neurosciences. How did these divine preachers suspect that anger could trigger the demise of an individual? Is there a causal relationship? What molecular pathways connect rage/anger to the death of a person? Research from several diverse groups, including health professionals, behavioral scientists, psychologists and others, indicates that rage and anger are definitely hazardous to health. A high level of rage/anger has a powerful effect on the incidence of preventable cardiovascular death. Evidence indicates that anger evokes physiological responses that are potentially life threatening in triggering Coronary Heart Disease (CHD). “When we are angry, not only do we spew out negativity to someone else, but our own body chemistry changes, and these changes can be harmful to our health” —James S. Brooks & Peter Anselmo from Ayurvedic Secrets to Longevity & Total Health Anger triggers increased platelet activation and thrombosis, resulting in unwanted, pathological, and life-threatening clot formation. Anger also increases vulnerability to illnesses, compromises the immune system, increases lipid levels, exacerbates pain, and produces vasoconstriction of narrowed arteries. Finally, anger has been associated with chronic over-stimulation of the sympathetic nervous system. This increased sympathetic activity has been shown to result in increased blood pressure and heart rate, and alterations of ventricular function. In addition, anger triggers the release of free fatty acids into the bloodstream, and elevates the levels of circulating catecholamines and corticosteroids, all of which ultimately trigger heart disease. According to the American Heart Association and National Institute on Aging, CHD patients with higher levels of anger/hostility are also more likely to engage in CHD-risk behaviors, such as, smoking, overeating, decreased physical activity, decreased sleep, and increased use of alcohol and drugs. Thus, it is imperative to understand the significance of the pathways that connect anger to death. Once a seeker understands these pathways, he or she can then master the technique of controlling/processing the anger process. In the post by Nina, Baxter recommends pranayama techniques and certain specific asanas to curb anger and achieve calmness. Another method to control/process anger is through meditation (dhyana), the cheapest and simplest recourse to a healthy body and mind. Meditation transcends gender, race, skin color, profession, monetary status and, above all, religion. It does not require any elaborate setup, materials, clothes, space, doctors, nurses, or hospitals. Anyone who has the time and interest can practice meditation. Its benefits are immense and it is becoming mainstream. While meditation does not cure a person of anger, a person who has a meditation practice sees and reacts to anger differently. The individual will not only have the capacity to transcend the anger process but this person will not evoke the same physical and emotional reactions that are commonly seen in a person who does not meditate. Awareness to the thought and its flow, and awareness to anger arising inside can have remedial effects. And all this can be helpful in the journey to the center. Subscribe to Yoga for Healthy Aging by Email ° Follow Yoga for Healthy Aging on Facebook ° Join this site with Google Friend Connect
Sudden pain from loin to groin sometimes makes people miserable. The reason behind many times may be renal calculus or in simpler terms, kidney stones. Though exact genesis of kidney stones is yet to be ascertained by the scientific community, we know today that they are the aggregates of small amounts of proteins, glycoproteins, and crystals that have potential to damage kidneys if untreated. In more than 50% of cases, the crystals consist of calcium oxalate and in fewer people the crystals may consist of calcium phosphate, magnesium ammonium phosphate, cystine, and uric acid.
Risk factors for development of kidney stones:
(1)Deficiency of vitamin A
(2)Recurrent urinary tract infection
(3)Excessive sweating
(4)Prolonged retention of urine
(5)Immobilization after surgery
(6)Improper calcium metabolism etc
How to diagnose renal calculus?
Certainly the doctors can diagnose renal calculus clinically from the symptoms depicted in a patient. On and off dull pain in loin or lumbar region that increases on movement is the usual presenting symptom of renal calculus. However, many patients also present with severe and excruciating pain from loin to groin when the stone gets lodged in the ureter. Within few minutes patient is miserable with pain and tosses in bed. Sudden pallor, sweating, and vomiting may ensue in some patients. Also hematuria (bloody urine) and dysuria (pain while urinating) may be present. X-ray of pelvic region and/or ultrasonography confirms the diagnosis and also the urine test depicting red blood cells, casts, and proteins.
How homeopathy helps in patients with renal calculus?
The conventional treatment of renal calculus consists of endoscpic removal of calculus with the help of a lithotryptor that breaks the stone into pieces and removes (called endoscopic lithotrypsy). Also analgesics for lessening the pain are given. But homeopathy is known to replace surgeon’s knife in cases of renal calculus. Wide ranges of medicines are there in Homeopathy that have to be applied individually depending upon patient’s signs and symptoms and renal pathology.
How homeopathic medicines act to impart relief?
It is a four-step action with homeopathy—
Relief from pain
Fragmentationof stone
Expulsion of these fragments through urine
Putting an end to the tendency to form recurrent kidney stones
The innate tendencies in human beings when get disturbed, such kind of nasty problems crop up. The homeopathic medicines help restore the harmony. That is why the constitutional medicines given considering the physical, mental, and emotional tendencies of patients help prevent recurrences of any disease in homeopathy. The medicines like Lycopodium, Berberis vulgaris, Sarsaparilla, Cantharis, Calcarea carb, Pariera brava, Occimum can, Hydrangia, Thuja etc are some of the top selected medicines for renal calculus.
Auxiliary Line of Treatment:
The patient should be advised certain precautions to lessen the suffering faster and prevent recurrence-
(1)Drinking at least 10 glasses of water is must every day. In our clinical practice, we observe that people those drink less water as a rule are more susceptible to acquiring kidney stones
(2)When there are calcium oxalate stones, one should minimize consumption of spinach, radish, tomatoes, mushrooms, excess tea and coffee, cheese, chocolates, etc. once the harmony is established, patient can be allowed to eat these stuffs in moderation.
(3)Avoid being over-weight. Reduction in extra pounds helps reduce tendency to acquire renal calculus. So drink enough water and exercise regularly for utmost benefit!
I originally found my way to a health club yoga class to find relief from stress and pain and I found the relief that I was seeking, but for the most part I was only showing up physically and temporarily releasing muscular tension. I did become a yoga teacher after that to help others find the stress relief that I was experiencing, but it took a lot of time before I figured out how to work with emotions on the mat.
In 2008, after about eight years of teaching yoga, I entered a Masters in Clinical Mental Health program, where I was encouraged to look at my emotional baggage as part of the program. About a year in, my body started talking loudly to me again in the form of pain. In my search for relief, I found Phoenix Rising (PR) Yoga Therapy. At that time, I considered Phoenix Rising to be a self-care break as I proceeded with my degree. I now know it to be a way of living fully.
Phoenix Rising combines traditional yogic philosophy with modern self-help psychology. Self-awareness is the focus. A truly embodied mindfulness meditation in action is facilitated through the use of asana and dialogue, encouraging participants to be present to their inner landscapes and emotional lives in the best way they can in each moment. It encourages us to take an aware, embodied approach to making empowered life choices.
During the three years in which I trained in Phoenix Rising as a yoga teacher and then a yoga therapy practitioner, I looked deeply into myself in both my graduate program and my yoga training. At the same time my husband battled cancer and won and two dear yoga teachers also faced health battles, one of whom did not win. I myself recovered memories of physical assault, worked on the emotions surrounding my own chronic health issues, and worked deeply on the emotional baggage of being raised by an abusive narcissist. In other words, I worked with grief, anger, and shame.
One of the ways that Phoenix Rising supported me in this and taught me to support others is through holding space. Holding space is the challenging process of being fully present to another without judgment, trying to fix, or having any expectations of outcomes. Many people have never had this experience. It can be moving and transformative. It helps us to begin to see that we have value in our own right, that we are worthy of love and acceptance and that we can choose to be with ourselves in a way that is likely different than anything we have previously experienced. It helps us to begin to understand that our self is not our Self and that we are more than what we have been taught we are, that we are more than our thoughts and emotions, that we are Divine beings just as we are. The yogic concept of “born Divine” is alien to most westerners. I was so steeped in the idea that we have to earn love that I consider it a deep samskara, a mental rut into which I still fall.
Through the course of a Phoenix Rising class or therapy series we learn how to wait for the mud of experience and reaction to settle so that we can see more clearly and look deeper at our inner experience. In my case, I held anger toward my mother for not being what I would have wanted her to be and for not giving me the emotional tools needed to navigate a healthy life. As I looked deeper I saw under that anger was a profound grief, a grief for the idealized mother I never had, grief for the child that suffered, and eventually grief for the emotionally damaged person that was my mother. As I looked deeper still I saw shame: shame at having these “negative” emotions, shame at not being able to better handle or hide them because no one wants to be around negativity, and shame at not being good enough, not being lovable, being to emotional…. I also felt shame and responsibility for being victimized.
But the process of Phoenix Rising helped me—and I now offer this same help to others—to be embodied in a mindful way not just in a special posture or series designed for this, but in also learning I already have the tools and knowledge to figure things out for myself. It taught me how to look and listen within, and how to hold space for what I found. It taught me to listen to what my body, mind, and emotions might need in yoga practice and in life. And it taught me through experience that nothing is permanent; not my thoughts, emotions, life circumstances, or beliefs.
As I let go of believing that I was a victim, I became empowered to determine what I wanted and make decisions for myself based on what was best for me. This enabled me to cut ties with my mother, and to withstand the judgment of others about that choice. That was when the healing began for me.
Like me, most of the people I have talked to about this topic feel that the emotions of grief, anger, and shame do not occur alone. As we grieve, we can find feelings of anger about the loss and shame for being angry. This is reflected in the Kubler-Ross model of grief, which lists anger as the second stage of grief. Also, when anger is the primary emotion, we are likely to find grief as we look deeper. Shame is harder still to acknowledge and express.
I am also struck by the—sometimes invisible—cultural attitudes toward these emotions. In Western culture, difficult emotions tend to be avoided. We deny, we self-medicate, we blame shift—we do many things to not feel. It is also interesting that, when asked about grief, people almost always speak of the loss of a loved one. This is certainly one of the most painful losses we can experience, but let’s not ignore the multitude of other losses that can be a part of the fabric of our lives. Do you experience grief over a lost job, a financial setback, lost health, the betrayal of a friend or lover, or an unfulfilled dream? People often avoid discussing their anger, choosing instead to focus on grief. Yoga in general and Phoenix Rising in particular provides us with the space and context to feel and process all of our emotions.
In yogic philosophy, we are taught that one of the ways to move beyond is to move through, to remain open and allow. In this context, I suggest that “moving beyond” is not forgetting, being all better, or giving up. What I refer to is the ability to move beyond the constant reaction of the small “s” self into the ability to live an increasingly full human life while holding space for what you have lost, to find meaning in a life after the loss. This is a process. At first it might seem frightening. I often hear people say that they shut these emotions down because they are afraid that if they open to them they will never stop crying. But we do. And each time we allow ourselves to feel them they are a little easier to hold. With time they pass through us more smoothly, can even become friends—or at least familiar and less overwhelming visitors. In the words of a mentor, we can “learn to put them in the back seat instead of letting them drive the car.”
Western culture talks of negative emotions, but yoga teaches us that emotions are just emotions. They arise and fall, like the breath, like thoughts. It is possible to hold space for them, to recognize them, to care for ourselves even as we allow them to pass through us. This, too, is part of being human, embodied. It is a part of the richness of this life, what we are here to experience. It is when we get caught up in the stories of the small “s” self that we move into reaction and become overwhelmed.
The only person who can fully understand your experience of grief, anger, and shame is you. I offer you this story and the accompanying thoughts in the hopes that you might be able to draw some helpful information or a sense that you are not alone in this process of navigating a human existence and all of the myriad challenges it offers.
Robin Bateman Sturis holds an MS in Clinical Mental Health Counseling and is a yoga teacher living in southwestern Florida, USA. She loves to read, write, study yoga and the human mind, travel, and hang out with her husband Jeff and her dog Molly.
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