As a culture, we are obsessed with looking young.  We dye our hair, whiten our teeth, use botox, have surgeries!  – all attempts to hide the signs of our encroaching age.  However, what we are truly seeking is not to look younger, but to feel younger.   We want to be vibrant and healthy, strong and confident,  vigorous and purposeful.  These states, yoga and Ayurveda say, are our birthright.  Our bodies and minds are capable of youthful resilience at every age.

Ayurveda, the sister-science to yoga and the traditional medical system of India, insists we  can retain our vigor if we are willing to pay attention to the way we live.  As we age, we can get stuck in old, unhealthy habits, that cause us to accumulate toxins, and sap our energy.  In this state, it is easy to surrender to the societal belief that “withering with age” is inevitable.  But Ayurveda doesn’t accept this verdict.  Instead, it recommends that we rejuvenate ourselves by dropping the habits that siphon off our energy in favor of habits that support the body’s natural intelligence and healing capacity.  Perhaps we stop overstimulating ourselves with caffeine and electronic media (constantly!).  Perhaps we take more seriously our nutrition and exercise requirements.

Modern medicine is beginning to see the value in Ayurveda’s approach.  There is mounting evidence that diet, lifestyle, sleep and stress reduction are our fountains of youth!   These basics help keep our nervous and endocrine (hormone) systems in balance, which then support the rest of our systems in staying healthy.   Science is also studying the importance of our microbiome and digestive capacity – and its far-reaching effects on every other system, including our minds.   Dementia is an epidemic – but studies are showing that mild cognitive impairment can be reversed with a lifestyle approach that includes daily relaxation/yoga practices, whole foods diet, and regular aerobic exercise – and in some cases, some basic supplements as needed (Vitamin D, turmeric, CoQ10, anti-oxidants, probiotics).  [https://www.alzheimersweekly.com/2014/10/25-ways-to-mend-memory.html]

Modern medicine agrees with Yoga and Ayurveda about another approach to well-being: meditation. Multiple scientific studies show that meditation is good for our brains and our peace of mind (yay!) – but science tends to sidestep the why of that.  Ayurveda and Yoga are more able to address the spiritual effects of meditation, and how it helps us connect to a deeper dimension of our selves.   They tell us that awareness of this part – our true nature – taps us into an immense, inexhaustible  well of energy, vibrancy, intuitive wisdom, and joy.  The catch is that it takes determination  – and regular practice! – to establish and maintain that connection.  But over time, with consistency, the fruits of our practice become more and more evident.  We become clear, purposeful, compassionate, vibrant and joyful.  Even post-retirement!

The external world makes demands on our energy and time.  And it is easy to keep our vision focused outward – and spend all our energy there.   But ultimately, the internal world gives us more return on our investment.   It is there, at the core of our being that we abide—ageless, limitless, and eternally vital.  If this is to be an experience rather than an act of faith, we must turn our attention inward and meet ourselves there at the center of all that is. That is the purpose of life and the gift of meditation.

The dualistic theory of creation or causation is called Sankhya Philosophy and it appears in texts as ancient as the Upanishads and the Bhagavad Gita. Its founder was the sage Kapila who is considered by scholars to be older than Buddha. It is also the theory of creation recognized by both Yoga and Ayurveda.

Sankhya means “empirical” or “number.” It explains creation in a manner where the implicit becomes explicit and where there exists neither production nor destruction. All of creation stems from the two facets of Sankhya: Purusha and Prakriti. Purusha is pure consciousness, the soul, Self, or knower. It is not substance, rather essence, beyond time and activity. Prakriti is matter and Nature. It is the power of manifestation in all objects and holds all three Gunas in equilibrium.

Modern science affirms Sankhya Philosophy. The First Law of Thermodynamics states that energy can be transformed, but neither created nor destroyed. Einstein’s equation E=mc² explains that matter and energy are interchangeable. Energy is stored in matter and matter can be converted to energy. The constant speed of light (3 x 108 m/s) is the factor c. Moreover, the dualism of the Particle-Wave Theory holds that light behaves like a wave and a particle at the same time.

In short, both the ancient philosophy and modern science contend that there is no difference between the energy that grows a walnut and the walnut itself. All of existence is two things at once.

Fire, or Agni in Sanskrit, is one of the five basic elements of creation. It dominates the Pitta dosha of Ayurveda. Agni allows for heat, light, color and vision and is essential for combustion, cooking and our ability to digest food. When the element of fire within us is unsupervised, it will lead to mental frustration and irritability. Anger, aggression, fury, and rage can easily follow. It is the root cause of most combativeness. Agni also expresses as enthusiasm and desire. Its power can be used to satisfy one’s own needs and wants, or it can be used for the benefit of all. In its highest expression, however, Agni is the source of self-discipline, purification and transformation.

The Vedic fire ceremony is an instrument that harnesses this sattvic quality of Agni. The Vedic fire ritual, known as Homa, Puja or Yajna, is considered sacred. This ancient ritual is performed at precise times depending on celestial events. Daily sunrises and sunsets, monthly lunation cycles or major planetary transits are used as guides for timing. In mundane life they are used in celebration of birth, marriage or death. A “kunda”, a square pit that faces all four directions, is used to contain the fire. Practitioners offer into it gifts of grains, ghee, herbs and seeds as specific mantras are repeated. The sacred fire coupled with prayerful intention removes fear, spreads joy, burns karma, purifies the environment and creates conditions for peace and prosperity. The fire ceremony is among the most powerful of spiritual practices because it beckons the burning up of the ignorance, delusion and obstacles that keep us from the success of knowing our own divinity.

Since ancient times Ayurveda and Jyotish have been practiced together. The five basic elements of creation (space, air, fire, water and earth) give rise to the doshas of Ayurveda–Kapha, Pitta and Vata. Disturbances in diet, weather and other factors create disturbances in the ayurvedic constitution of an individual and frequently result in ill-health. The planets and zodiac signs of Jyotish have associated doshas as well. Saturn and Gemini correspond to Vata, for example, and the Sun and Aires are classified as Pitta. Furthermore, each sign relates to a chakra and part of the body. An individual birth chart can reveal much about someone’s natural ayurvedic constitution. Planetary transits through the sky and planetary cycles can also create disturbances that affect an individual. As such, ayurvedic constitution and potential timing for health and disease can be gleaned through understanding Jyotish. Both disciplines offer helpful corrective measures and, in this way, Medicine and Astrology are linked. And, not surprisingly, some ayurvedic experts are also astrologers.

Take, as an example, someone with a Gemini Ascendant. The rising sign in Jyotish indicates the physical body and Gemini is a vata sign. The ruling planet then is Mercury which is also classified as vata. If Mercury is found in Libra, another air sign, an astrologer can safely assume there will be a strong vatic influence on the ayurvedic constitution. Much needed balance might be found if the Moon (mind) is in Pisces, a water sign, and Sun (vision) is in Virgo, an earth sign. When Mars, a fire planet, transits Leo, a fire sign (as is the case in the sky right now) more influences develop. For a Gemini ascendant, Mars rules the 6th house of disease, in fact, and temporary pittic disturbances would be likely. Rashes, digestive trouble, bleeding and headaches could be expected and actions could be taken to ameliorate discomfort, or at least, not to aggravate it. Understanding Ayurveda and Jyotish together can help us take responsibility for ourselves, let go of useless tendencies and avoid settling into a rut of painful experiences. The Yoga Sutras remind us that “pain that is not yet manifested is to be avoided.”

According to Vedic science, when Spirit (Purusha in Sanskrit) takes form as life it is called Prakriti. Prakriti is made up of five elements from finest to grossest: space, air, fire, water and earth. In Sanskrit they are called Akash, Vayu, Agni, Jal, and Prithvi, respectively. Every individual is a microcosm of nature and therefore contains all five elements. Let us examine each.

As Spirit takes form it passes first through space or Akash. The Akash element corresponds to awareness itself. It is the layer beyond the other four gross elements and is responsible for the transmission of sound, including mantra. It is the home of potential and possibility. Akash animates Vayu or air, which allows for movement and thought, and it connects us to the sense of touch and the all-important breath. Akash and Vayu combine to form the Vata dosha in Ayurveda.

Fire comes next and is responsible for heat, desire, motivation and the sense of sight. It allows us to want something, see where we are going as we get it, and digest it once we have it. Agni allows for transformation and Agni dominates the Pitta dosha.

Fire then animates water or Jal, permitting flux, emotion, cohesion and the sense of taste. Excess Jal will lead to unnecessary emotional and sensory dependence. Lastly, physical form corresponds to earth or Prithvi. Anything we can smell contains Prithvi. It is the seat of stability when balanced. Jal and Prithvi together create the Kapha dosha.

The spiritual path is walked in reverse, however, from gross to fine. Prithvi allows the body to become stable, followed by the balancing of Jal, emotion and senses. The stable body and emotions vanquish the struggle of Agni, desire. With deep breathing, Vayu, we connect to present moment. Finally, experiencing the Akashic realm, one rests in his true nature. The Yogic Masters tell us that God-consciousness is beyond all of it.

Tamas provides the stability of physical forms and the physical body. Its direction is downward. It is heavy and maintains inertia, particularly for solid objects at rest. Mentally, tamas binds through attachment and can be seen in our tendency to cling to situations. The tortoise has a preponderance of tamas. Potential energy corresponds to tamas and excess leads to ignorance and delusion.

Rajas expresses itself through activity and desire, in a side to side fashion. It gets us moving as a result of need and preference. Mentally, rajas binds through the desire for pleasure, changing emotions, and emphasis on others. Worldly pursuits are mainly rajasic in nature. Kinetic energy corresponds to rajas and excess leads to exhaustion of all kinds.

Sattva looks after growth, love and the higher mind. Its direction is upward. It is responsible for equilibrium, harmony, peace and knowledge. Spiritual practices aim to cultivate sattva, binding us to wisdom, which is the bond that breaks all other bonds. Sattva dominates in scripture, for example, although excess can lead to a disruption of worldly duties for the householder.

Each guna has a necessary and proper function. The true Self exists beneath their attributes.

Physically, kapha dosha types tend to be of larger build and may be overweight or have difficulty losing weight. They have big, beautiful features and voluptuous bodies. Of all three doshas, kaphas are most likely to suffer conditions that involve congestion, mucus, and swelling. Kapha types tend to crave sweet foods and can easily overeat. Emotionally, they tend toward depression.

When kapha is in excess, a person will feel depressed and possessive. They will be stubborn and can develop greediness. Sinus infections, colds, chest congestion, asthma, and cysts are common when kaphas are out of balance. They will also have difficulty finding motivation.

There are a number of practices that can help to balance kapha. A yoga practice that helps cultivate joy is best for kaphas, who are challenged to commit to a regular practice. Particular focus on the end of each asana, or posture, will be helpful. Maintaining the integrity of the pose from beginning to end helps kaphas feel more accomplished in the practice. Maintaining a mindset of devotion, or Bhakti, will help keep kaphas coming back to the mat.

An excellent mantra for kapha types is: Asato ma sadgamaya; Tamaso ma jyotirgamaya; Mrtyorma amrtam gamaya (Lead me from untruth to truth; Lead me from darkness to light; Lead me from death to immortality). Repeating this mantra during meditation is a healing practice for kapha imbalance.

When it comes to diet, balancing kapha dosha involves eating foods that are bitter and astringent while reducing sweet, salty, and sour foods. Reducing mucus-generating foods, such as dairy and wheat is best. Also, reduction of sweet, heavy fruits and salt is recommended. Increasing consumption of lighter grains, green leafy vegetables, berries, as well as basil, black pepper, cardamom, cinnamon, cloves (chai tea!), cumin, and ginger will be helpful. Kaphas are the one dosha group that can best tolerate moderate amounts of coffee and alcohol.

Whether your dosha is kapha dominant or kapha-pitta dominant, many of the practices that help to balance kapha will be helpful to you at some point. By noticing your own tendencies, you will be better able to do what you can to balance your doshas when you find an imbalance. You will likely find that you understand yourself more because of this practice.

Physically, pitta dosha types tend to be of medium build and medium weight. They have smooth features and oily skin. Pittas, being made up of the element fire, tend to often feel hot. Of all three doshas, pittas have the strongest digestion, also due to the fire element. There are not many foods that pitta types cannot eat. They crave sweet, bitter, and astringent foods. Emotionally, they are quick to feel anger, hate, and jealousy.

When pitta is in excess, a person will feel anger, hostility, and judgment. They will be argumentative, controlling, and experience intolerance of delays. Inflammation, infections, fever, acne, and excessive hunger or thirst may exist. Intolerance of heat, bloodshot eyes, and migraines are common when pitta is out of balance.

There are a number of practices that can help to balance pitta. A yoga practice that is not too straining in nature is best. Lengthening of the ujjayi exhalation helps to cool the body and mind. For pitta dominant types, it is important to let go of attaining a perfect practice or pose. Surrendering to the teacher’s instruction without self-judgment is crucial. Finding steadiness and ease can be a particular challenge for pittas.

An excellent mantra for pitta types is: Lokah samastah sukinoh bhavantu (May all beings everywhere be happy and free, and may the thoughts, words, and actions of my own life contribute to that happiness and to that freedom for all). Repeating this mantra during meditation is a healing practice for pitta imbalance.

When it comes to diet, balancing pitta dosha involves eating foods that are bitter, sweet, and astringent while reducing pungent, salty, and sour foods. Reducing “hot” foods such as tomatoes, peppers, radishes, black pepper, cloves, mustard, and table salt is best. Increasing consumption of coriander, cumin, fennel, and cinnamon along with cool foods such as fresh vegetables and fruits will be helpful. Eliminating coffee and alcohol is best.

Whether your dosha is pitta dominant, vata-pitta dominant, or pitta-kapha dominant, many of the practices that help to balance pitta will be helpful to you at some point. By noticing your own tendencies, you will be better able to do what you can to balance your doshas when you find an imbalance. You will likely find that you understand yourself more because of this practice.

The number 108 is considered an auspicious, or sacred, number. For this reason there are 108 beads on a japa mala, or prayer garland. It is why many people do 108 sun salutations on summer and winter solstice. During our chanting for peace at The Yoga Sanctuary this month, we recognize the significance of 108.

Why 108? As it turns out, the number 108 shows up again in again in mathematics, nature, and in yoga. Just a few of many examples follow:

Mathematically, 1 to the first power is 1, 2 to the second power is 4, and 3 to the third power is 27; 1 x 4 x 27 = 108. 108 is also divisible by the sum of its digits (1 + 0 + 8 = 9; 108 divided by 9 = 12.)

In nature, we see that the diameter of the sun in 108 times that of the earth, and the distance from the sun to the earth is 108 times the diameter of the sun. The average distance of the moon from the earth is 108 times the diameter of the moon.

In yoga we see that at the heart chakra converge 108 energy lines, or nadis. In Ayurveda, the sister science to yoga, there are 108 marma points, or energy points, on the body. And in the Sanskrit alphabet, the sacred language of yoga, there are 54 letters, each with a masculine and feminine (Shiva and Shakti) version; 54 x 2 = 108. There are 108 Upanishads, or Vedic texts, 17 of which discuss yoga.

The number 108 also shows up in eastern religions. Hinduism, Buddhism, Jainism, and Sikhism all regard 108 as a sacred number. The numbers 9 and 12 are also thought to be sacred (12 x 9 = 108.) Tuning into the power of this number is a great way to connect to nature, or to our source.

Physically, vata dosha types tend to be slim with angular features and dry skin. Vatas are often cold when others are not. Their appetite is irregular and digestion is sensitive. They crave sour, salty, and acidic foods. Emotionally, they easily experience anxiety, fear, and uncertainty.

When vata is in excess, a person may experience insomnia, restlessness, or have an inability to listen. Constipation, diarrhea, or gas and bloating may exist as well as excessively dry skin. Nervousness, anxiety, and scattered thoughts are common when vata is out of balance.

There are a number of practices that can help to balance vata. A yoga practice that is grounding, with plenty of standing poses, is helpful. The warming effects of vinyasa yoga are beneficial for vata imbalance. The calming effect of ujjayi breathing is also beneficial for vata types. Sticking with one particular practice or teacher can also be helpful for vata imbalances as this can provide a sense of stability and ground.

An excellent mantra for vata types is the Ganesha mantra: Om gam ganapataye namaha (Om Ganesha, the remover of obstacles). Repeating this mantra during meditation is a healing practice for vata imbalance.

When it comes to diet, balancing vata dosha involves eating foods that are pungent, sour, salty, and sweet while reducing bitter and astringent foods. Reducing vegetables that are more difficult to digest, such as beans, cabbage, broccoli, and cauliflower, is recommended. Increasing consumption of ginger, cumin, cinnamon, cardamom, cloves, sea salt, mustard, and black pepper will be helpful. Eliminating coffee and alcohol is best for vata imbalance.

Whether your dosha is vata dominant or vata-pitta dominant, many of the practices that help to balance vata will be helpful to you at some point as we all move toward vata as we age. Take time to notice your own tendencies and do what you can to balance your doshas when you notice an imbalance. You may find that you understand yourself more because of this practice.