“You pass through life like early morning…”

Sakura Blossom

Dreaming, not waking 

Early morning breezes tickle,

Dandelions dance.

       Amidst many changes in my life I am called to write. There is a certain kind of feeling experienced when you leave everything behind for a completely new path. It’s a feeling like floating on a wave – not quite awake, not quite asleep, dreaming, not waking. Every moment is full of endless potential. But, then again, isn’t it anyway? It is in these times of transition that we find ourselves – our real, true, unbiased, no-illusions, self. We tend to find that the Self is completely unlimited. That, in fact, there isn’t a Self, definable as such, but a series of comings-and-goings. A kind of desperate plea for uncertainty. At first, it feels liberating. You have no responsibilities, nothing in your name, no job to get to, no school, or family, or friends calling for your attention. Everything is just space. Everything is limitless. Driving over the mountains, clearly endless blue skies above us, we felt as though we were on top of the world. We had 14 hours of homelessness, in one of the most beautiful parts of this country. The air is so much fresher all these miles above the busy cities and refineries. It’s almost too easy to forget all of this modern world.

       Forgetting is what our minds want to do. It is the easy way out of responsibility. Caring is difficult. Caring takes time and attention and energy, none of which are easily replenished as every action takes time to see the result. Caring can be overwhelming. Up here, on top of the world, there is nothing to care about. It is here where I experience true release, true happiness. You see children smiling for no reason at all, smiling at the smell of the flowers and the songs of the birds and the feel of the air against their skin. It is up here that I can truly say I understand what they are smiling for. The sun feels so close and so warm, and time slows down.

       It has been one full week since we experienced that. It didn’t take long for the 14 hours to pass and for us to take the seemingly short descent into the valley that we now call home. You see the city before you see the ocean, all lights and busy people. It is like waking from an existential dream of non-duality. The experience is much like taking that first step out of a retreat hall and onto a busy street. It’s a bit overwhelming, but you’re lucky, because you have all this stored up happy energy from the experience of release. This stored-up energy allows you to see the new landscape with fresh eyes, non-judging and compassionate. You make it through the busy city, as your new home lies on the far side, only blocks away from the vast, free ocean. You get here unscathed, still holding that happy, light energy close to your heart. This energy had permeated your whole body, and it lifted you to a lightness that was like you had become a cloud. The flowing and pulsing dance of wind and life-energy still coursed through you, with you, as you.

       As you enter your new home and proceed with all the formalities, you take a deep breath, and feel suddenly dizzy with realization. The search you have been on for your whole life, this search to be happy and free like you feel on top of the mountains, you feel it now too. It hasn’t left. The only thing that changed is your perception. Rather than seeing it for what it is, always present, you see it as something only attainable in certain environments. You close your eyes, letting your other senses experience the moment, and you feel this dreamlike happiness. Opening your eyes, it’s still there. You take a step, and still, it’s with you. A smile spreads on your soft lips and your eyes brim with tears. Regardless of what life calls on you for, you are there, completely present, and it is okay. Everything is okay. Everything is okay because inherently, you are free. You are expansive and huge, infinite. You are potential. Everything is potential.

       Cherry blossoms line the streets, mingling with flowers you don’t recognize. You can pick up probably a dozen different bird songs. You tell yourself that the steady thrum and vibration is the sound of the nearby ocean, though you’re probably kidding yourself. The tides pull at you as the pulse closer and further, grasping and releasing. Even the concrete buildings squished into city-blocks pulse and vibrate with life. Everything exists in meditation. Everything meditates.

       Abandoning your few possessions, the first stop is the bay, the soft sand squishing between your toes, the smell of salt-water and fish a welcome reminder that you are home, and you are safe.

Photo Copyright (c) April 2014, Chraeloos

Awareness Intensive Week 3 Breath

Today we are going to observe our breath. We’ve worked on embodiment, a felt sense of “I”, and now it is time to just observe the breath.

We will do a lot of “just sitting” today. Just sitting means being alert, alive, responsive, creative, and quiet.

The last few classes I gave some directing questions to see what we could notice, to help you on the path to awareness, but today there are no questions, just a guiding statement. I’d like you to follow your breath. See if it fills up your whole body or if it transcends your physical body.

When we breath in there is a pause before we breath out. When we breath out there is a pause before we breath in again. This is called the ‘still point’ in the middle of each breath.

I’d like to you take some time observing this pause. Do not change it or do anything with it. No need to expect it to be a certain length, or even to match. Can you simply notice the pause between each breath? If it helps you to keep your attention focused, you may count each pause. For example, in breath, pause, one. Out breath, pause, two. In breath, pause, three. Out breath, pause, four. etc. When you get to 7, go back to one and start again. I will leave you with a few minutes of silence to practice this, and will ring the bell twice to end.

I will give a short meditation to help those who are new to meditating enter their practice. If you’d like to not listen, please mute my voice. The bell will ring over sound so you will be able to hear it and can then turn on your voice when you are ready.

Guided Meditation:
Make yourselves comfortable, whether by sitting, standing, or lying down. Close your eyes. If you are in a place where you are comfortable making noise, do the following with me. If not, just let out a big sigh. Take a slow, deep breath in. When you exhale, give a big roar like a lion or deep sigh. Great! One more time…

Just relax, let go of your day. Realize that all the stresses you’ve experienced are over, they can not harm you. Release them into the earth around you. The Earth is good at recycling.

I will leave you in a few minutes of silence. [I gave 15 minutes of silence, but you can go for as long as you are comfortable. Don’t be afraid to push your boundary though; the uncomfortable zone is where progress happens.]

Take your time slowly coming out of the mind-practice. Bring your attention back to your body. Deepen your breath. Slowly wiggle your toes and fingers, and when you feel ready, slowly open your eyes. As you are opening your eyes, try to notice how you are feeling.

I would like to ask some questions for discussion.

What did you notice in this practice?

How does the breath feel?

Where do you breathe? Where does it enter? Where does it go? Can you feel the movement within your nostrils, down the trachea, and in your lungs? Do you breath with your nose or mouth or both? Do you feel the movements in your best, back, and abdomen? Can you feel it in your hands and feet?

What part of your body moves with your inhalations and exhalations? Place your hand on your abdomen or chest if you can’t feel any movements sometimes your hands are able to feel more subtle movements.

What is your rate of breathing? How long does it take for you to inhale? Does your exhale match the inhale? How many breathes do you take per minute?

How are you feeling about the last few weeks?
Has your definition of awareness changed doing this exercise?

Tantra: Patanjali’s Yoga Sutra Ch 1

Good morning, I wanted to share with you folks today a podcast that I feel is a very good overview of the four noble truths and the other teachings of the Buddha. And! It’s under an hour long. It’s a Zencast episode, talk given by Andrea Fella.

Also, I believe I did not yet upload the notes from Tuesday’s chat. We’ve started going over Patanajali’s Yoga Sutra. We made it part way through the first chapter, but I’ll give you the notes I have for the whole chapter. Please feel free to leave your thoughts and comments! If you’d like to join us next week you can, just click here for the SLURL. We meet every Tuesday at 7pmSLT.

I will be hosting a special event this Saturday at 11amSLT on Dogen’s Mountains and Waters Sutra. If you’d like to read it ahead of time, which I do suggest as it’s a pretty heavy text, you can click here. Many other translations are available on the web as well. Join my group “Creativity; Karma” or my Google+ Community to keep up to date on events.

Tantra: Patanjali’s Yoga Sutras

Welcome to Perfect Paradise! I’m so honoured to have you all here with me today.

I’ve decided to host this as we do yoga postures because I’ve found it helpful on my journey. If you would prefer to sit please feel free to let me know and I can rezz some pillows for you. If you are chosing to do yoga with me you can feel the poses as they manifest in your RL body while we discuss. Allow the energy of the water and the full sky above us to fill you up, and give back to the earth below what you don’t need.

Let us open with a brief mindfulness exercise…please take a moment to make yourself comfortable, drink some water, and stop any and all distractions you are able to.

Once you’re comfortable, preferably sitting, with your head, neck and truck straight, eyes open or closed, whatever is more comfortable, become aware of your body where it comes in contact with the earth…

Notice how the earth is providing continual support…

Notice what it feels like to be supported…

Now become aware of the sensation of weight…

Notice what it feels like to be an object of gravity…

Feel the sensation of weight in different parts of your body – from your head, to your shoulders, to your chest, trunk, hips, legs and feet…

Avoid using thoughts, rely instead on physical sensation, and really examine what weight and gravity feel like.

Please find yourself coming back into the discussion with ease, take a drink of water or tea if you feel the need, and we can get started in just a moment. If you’d care to share, please tell us how was your experience?

1.1 Now is when yoga begins.

Some translations take sutra 1.1 to be an explanation of the text. In my experience, however, the first sutra of any text is the most important description of the meaning of the entire text. This, to me shows that yoga practice is accessible in every moment, in every “now”. Some other translations are: “Now, instruction in Union.” and, “thus, with certainty, we delve into the definitive explication of yoga.” So, thus we go.

We won’t be able to go through the entire Yoga Sutra, since there are 196 sutra’s in four chapters, but we will have a brief overview today. You can find many translations online free of charge. A concise overview (and fairly accessible translation) can be found here: http://www.sacred-texts.com/hin/yogasutr.htm for further reading.

I got the photo’s on the board behind me from this outstanding website: http://atma.mobi/category/ch-1-sutras-1-1-1-51/

1.2 Yoga is the control of the (moral) character of thought; the re-channeling of the impressions and habits of the mind and the control of the fluctuations of consciousness.

In other words, yoga aims to reflect the true nature of the person. Persons, in Patanjali’s view, are intrinsically pure, benign moral beings. You may be familiar with the moral code, more frequently known as the eight limbs of yoga. We will explore this a little later, but they first appeared in these Yoga Sutra’s as well.

Patanjali holds a dualistic view that distinguishes persons from the natural world, but this view should be distinguished from the dualisms prominent in the western world where the mind (soul) is regarded as the essential feature of persons. For Indian dualists such as Patanjali the mind is typically seen as a feature of the natural world, dependent on the conditions of the elements.

1.3 Then, the seer can abide in its essence; dwell in their own nature.

Upon realizing union, the seer can be free of the creations of the mind; free of the misconceptions that lead us to wrong-doing and immoral action. We can find our original state.

1.5 There are five characters of thought, or mental habits – some afflicted, degrading, others not afflicted, uplifting.

Sutras 1.6-1.11 deal directly with describing these epistemic states.

1.6 These five states are: knowledge, illusion, verbal delusion, sleep and memory. In other words,

be aware of what is actually in front of you,
mistake what is in front of you,
imagine or fantasize something,
be unconscious, or
remember something.

1.7 We attain knowledge through (empirical) perception, inference (logic) and the scriptural traditions (ie. a reliable source).

1.8 Illusion is the improper comprehension (of real objects) not based on their true forms.

In other words, you are trusting your senses, which could be (and probably are) flawed. Perceptual error always contains a grain of truth in it, because Patanjali sees illusion not just on pure imagination but but a misperception of real objects.

1.9 Verbal delusion arises when words do not track (real) objects.

All of language is a metaphor. You can say with certainty, “That is a couch.” But, it could be used as a bed, or a table if you were sitting on the floor, and if you take it apart all of the things that make it up are not couches in and of themselves, they are bolts and screws, planks, wood, material, padding, etc. And even that doesn’t give you the true essence of what those things are. Any time we use language we are put our own perceptions and understanding behind it, and the person we are communicating with may not have the same perception or understanding, therefore making the communication delusional.

1.10 Deep sleep is the morally evaluatable character of mentality conditioned by the relationship between the awareness of nothing and nothingness; it is the mental habit characterized by the absence of form.

Sleep is a positive state of experience, note, this is not necessarily referring to dreams. In the practice of yoga nidra, for example, we give our minds something to focus on, such as embodiment or following a sound or guided imagery in order to maintain the mind. These objects of focus are not real object as they exist only in our minds, and therefore are nothing, empty, and inconsequential and meaningless to existence. This suggests that the mind can’t function without being “turned off” regularly.

1.11 Memory is the prevention of loss of experienced content; sensory experiences.

Samskaras, or the imprints left on the mind from past experiences make up our karma, and are barely distinguishable from memories, except that they exist unconsciously most often, where we may not remember them. It is said that we actively hold on to these by participating in the continuous cyclic existence of suffering. Through yoga, we can relinquish these impressions. This implies that, by putting effort into defining ourselves through past experiences, we can also let go of these experiences and redefine ourselves. This can be accomplished over time with many different practices, namely nonattachment.


1.16 Greater than detachment from the material world is to lose all interest in the very fabric of our reality. This comes from experiencing the nature of Consciousness (soul).

Here we are transcending the qualities of nature and directly perceiving the soul. This practice takes a very long time to achieve. Essentially this is achieving bliss.

Sutras 1.23-1.29 deal with attaining union, or success in yoga, through meditation on the Lord. It mention chanting Om, the primordial seed syllable. In doing this you can reach the knowledge of consciousness, intelligence and volition, and also nullify the impediments to that knowledge.

1.30 Illness, apathy, doubt, negligence, sloth, non restraint, delusion, perspectivism, failing to be grounded (flightiness/hyperactivity), and inconsistency, scatter the mind and constitute an impediment to yoga; act as barriers to stillness.

These are the obstacles to practicing yoga.

1.31 Accompanying these distractions are discomfort, depression, trembling of the body, and disturbed inhalation and exhalation.

Interestingly, these are all signs of poor health. It also mentions breathing, or pranayama. If you’ve been to my other discussions you’ll be familiar with a few pranayama practices.

1.33 Consciousness settles as one radiates friendliness, compassion, delight, and equanimity toward all things, whether pleasant or painful, good or bad.

In order to overcome these disturbances one can practice compassion and equanimity…beautiful words of wisdom. In Buddhism these four practices are called brahmavihara, or the “divine state”. Rather than the yogi transcending right and wrong, they are to view them with equanimity. In other words, you can’t look down at someone who is unsuccessful in yoga, but great them with compassion. Every situation, good or bad, that we are in is an opportunity to practice yoga, and we should be thankful for this.

In order to do this successfully we need to rid ourselves of negative reactions and worrying over problems. Patanajali lists the ways of doing this as practicing pranayama, meditation (“binding the mind into stillness to observe the contents of the mind as they arise”), non attachment, awareness, embodiment, insights culled from sleep and dreaming, and oneness.

That is all I have for tonight. Thank you all so much for coming and sharing your energy with us today! It truly was a pleasure. Namaste, hugs! I now open the floor to casual conversation.

Thanksgiving 2013 and Patanjali

It is Canadian thanksgiving this weekend. It’s the time of year when families get together and eat too much food, and drink too much drink. I’m one of the lucky ones who has a family that can be in the same room together without a major blowout (usually).

I think something we’ve forgotten in Western society is the idea of actually giving thanks. If thanking God(s) is your practice, then you probably do it on a regular basis. But here I mean, truly being thankful for what we have. I was walking home the other day, and was reminded of the municipal election coming up by all the signs posted on front lawns with people’s names. “Hey,” I thought, “It’s pretty amazing that I live in a place where we can so publicly voice our opinion without fear. I’m really thankful for that.” Then I started thinking, what else do I take for granted? I’m thankful for the fact that I can go to a studio and practice hundreds of different lineages of yoga, Buddhism, or whatever other religion or path I chose. I’m thankful that I can have friends and coworkers that can invite me to their Sikh temple, and let me know that I’m welcome any time, regardless of my skin color, family name, or background. I’m thankful that I can choose the person I love, and life our lives together regardless of race, religion, sex, or caste. I’m thankful that I can choose what kind of food I want to eat: organic, raw, vegan, vegetarian, junk food, fast food, etc. because I live in a country that is wealthy enough to have those options. I’m thankful that I can wear the clothes I want regardless of time of day, what street I’m on, or what my sex is. I’m thankful that I can chose what radio and TV stations to watch, and that I have internet that allows me to connect with anyone in the world. I’m thankful that there are government programs in place if I lose my job that will give me money to feed and shelter my family until I find a new one. I’m thankful that, as a woman, I’m allowed to go to any school I choose for any degree I choose, and I can do it without consent. I’m thankful that I can vote and protest to any peaceful extent I’d like, and for whatever topic I’d like. I’m thankful for a lot of things. A lot of them I couldn’t fit on this page. These are just the things that come off the top of my head. I’m thankful that I have the ability to change the world, because each and every one of us has that power within us. I’m thankful to be alive.

The holidays are some combination of the niyana’s and the yamah’s from Patanjali’s Yoga Sutra.

The niyama’s are composed of:

  • Sauca – purity, cleanliness
  • Santosa – contentment, acceptance
  • Tapah – austerity, penance, heat, discipline
  • Svadhyaya – self study, study, study of scripture
  • Isvara pranidhianani – to reflect or consider, surrender, surrender the Lord (God)

The yamah’s are composed of:

  • Ahimsa – not harming, compassion for all life
  • Satya – truthfulness in thoughts, words, and actions
  • asteya – not stealing, overconsumption
  • brahmacarya – sexual restraint, conserving creative energy

As you can see, the holidays are the *perfect* yoga practice. You can make sure you aren’t eating or drinking too much, saving some for others. You can try your best to not lie, gossip, or make commitments that even one cell in your body can’t keep. You may even go so far as to have a vegan thanksgiving to not harm any animals. You can help with the dishes, make sure you discipline yourself enough to not be rude and lend a helping hand. You can even try to love your family despite their differences and even sometimes, annoyances. You may even be able to remind yourself of a scripture or text you read recently talking about letting go of old habits and emotions. If it is in your practice, you can thank God or Gods, or Energy or Life Force, or whatever it is you thank. If that doesn’t jive for you just practice surrendering to the now. Rather than escaping into the past or future, or into a book or phone game, sit in peace and accept, or even be thankful, for the fact that you get to be in a warm house with people that love you (even if it doesn’t really seem like it) and let the time play out as the universe allows, since you can’t change it anyhow. And the easiest one of all to practice will be brahmacarya, or sexual restraint/conserving creative energy, because you’ll be too exhausted by the end of it all to even bother.

In essence, what I’m trying to say, is the holidays can be a time of joy, and they can be a time of suffering. Patanjali shows us that yoga isn’t just about your practice on the mat, that in fact it has purpose and opportunity in every moment. Who knows, maybe your positivity will be infectious.

Happy Thanksgiving everyone, and I do hope you have a peaceful and safe holiday. Namaste.

Nadis in Yoga/Ayurveda

Nadi’s in Yoga and Ayurveda

Join us tonight, 7pmSLT at PDOM to discuss!

In order to understand the Nadi’s we must first have a basic understanding of the Chakra’s.


Within the body is a subtle network of energy, which flows through the nadi’s. At the main points where nadi’s intersect is a chakra. The purpose of the chakras differ depending on which body you are focusing on, but we’ll go into that more later.


In many styles of yoga and many practices of Ayurveda, the Chakra’s have great importance. There are said to be seven Chakra’s in the human body. They form a line up the spine, some say in the center of the body, others think these centers are “attached” to the spine. A chakra is a center of energy, the literal translation being “wheel” or, less commonly, “vortex.” The English terms for the chakras, starting from the bottom, are: root chakra (Muladhara), sacral chakra (Svadishthana), solar plexus chakra (Manipura), heart chakra (Anahata), throat chakra (Visuddha), third eye chakra (Ajna), and crown chakra (Sahasrara). As in most Eastern medicine systems, the goal is to have the energies in the chakra’s balanced in order to have the best possible mind/body relationship and health.


“The theoretical foundation of Thai massage lies in the concept that all of life at its most basic level is energy. This energy, called Prana in Sanskrit (Qi in Chinese), exists in many forms from the extremely gross to the infinitely subtle and life is an interplay of these energies. Metaphorically a cosmic dance of Shiva and Shakti, Yin and Yang, the Sun and the Moon. Within the human body these energies flow along a network of channels or lines (nadis or meridians).

Health in eastern philosophies is regarded as a state of balance between these energies, where all the systems of the body, including mind and spirit, function in harmony with each other. And disease (dis-ease) is seen as imbalance or disharmony in this flow of energies. But beyond feeling good physically an enlightened definition of health encompasses feelings of vitality, strength, inner peace and joy.” -http://www.adishakti.org/subtle_system/nadis.htm


nadis, the vast network of energy channels that makes each individual an integrated, conscious, and vital whole. The Sanskrit word nadi derives from the root nad, which means “flow,” “motion,” or “vibration.” Very similar to the meridians of Traditional Chinese Medicine and the sen lines of Thai Massage.


The nadis are our energetic irrigation system; in essence, they keep us alive. According to many Tantric texts, the human body contains 72,000 nadis that channel prana (energy) to every cell, each nadi having a specific function and energy that it deals with (although other sources vary, some in the millions!). When this system flows freely, we are vital and healthy; when it becomes weak or congested, we struggle with poor mental and physical health.


Three nadis are of particular interest to yogis. The sushumna (most gracious) nadi is the body’s great river, running from the base of the spine to the crown of the head, passing through each of the seven chakras in its course. It is the channel through which kundalini shakti (the latent serpent power) —and the higher spiritual consciousness it can fuel—rises up from its origin at the muladhara (root) chakra to its true home at the sahasrara (thousandfold/crown) chakra at the crown of the head. In subtle body terms, the sushumna nadi is the path to enlightenment.


The ida (comfort) and pingala (tawny) nadis spiral around the sushumna nadi like the double helix of our DNA, crossing each other at every chakra. If you visualize the caduceus, the symbol of modern medicine, you’ll get a rough idea of the relationships among the ida, pingala, and sushumna nadis. Eventually, all three meet at the ajna (third eye) chakra, midway between the eyebrows.


The ida nadi begins and ends on the left side of sushumna. Ida is regarded as the lunar nadi, cool and nurturing by nature, and is said to control all mental processes and the more feminine aspects of our personality. The color white is used to represent the subtle vibrational quality of ida.


Pingala, the solar nadi, begins and ends to the right of sushumna. It is warm and stimulating by nature, controls all vital somatic processes, and oversees the more masculine aspects of our personality. The vibrational quality of pingala is represented by the color red.


The interaction between ida and pingala corresponds to the internal dance between intuition and rationality, consciousness and vital power, and the right and left brain hemispheres. In everyday life, one of these nadis is always dominant. Although this dominance alternates throughout the day, one nadi tends to be ascendant more often and for longer periods than the other. This results in personality, behavior, and health tendencies that can be called ida-like or pingala-like.


Bringing ida and pingala into equilibrium is a major focus of hatha yoga—so important, in fact, that the term hatha symbolizes this balance. Although the word hatha literally means “forceful” in Sanskrit, it is composed of ha and tha, two esoteric bija (seed) mantras that have arcane meaning and power. Ha represents the solar qualities, the vital force, of pingala; tha represents the mind and the lunar qualities of ida.


All the Nadis spring from the Kanda, the junction where the Sushumna Nadi is connected with the Muladhara Chakra. This Kanda is thought to be about 12 inches above the anus. Out of the innumerable Nadis 14 are said to be most important. They are Sushumna, Ida, Pingala, Gandhari, Hastajihva, Kuhu, Saraswati, Pusha, Sankhini, Payasvini, Varuni, Alambusha, vishvodhara, and Yasasvini.


In the beginning I mentioned there are different body’s you can focus on. What I meant by this is that there are five different koshas (sheaths) that every living being has. “From the yogic point of view, the body/energy/mind complex is divided into five parts, the grossest being the physical body, the next being the energy body, the next the mental body, then the wisdom body and finally at the finest level the bliss body.” So, in essence, the koshas are “the sheaths or dimensions of human existence.” The chakras, when considered in the energy body are a kind of energy modulator or transducer, and in the mind bodies as a switch for the different aspects of the personality.


Different styles of yoga and ayurveda will deal with these connections differently, but basically one will do “work” in each chakra and body in order to develop that part of the being. Most commonly, practitioners will work starting at the root chakra and work their way up to the crown chakra. When this is completed successfully, it is said that one reaches enlightenment. But, the basic place to start is with Nadi Shodhana, to balance the nadis.


I’d like you all to try this exercise with me.


To practice Nadi Shodhana, the main practice of balancing the nadis, sit in a comfortable meditative position. Make a fist with your right hand, then partially re-extend your ring and little fingers. Lightly place the pad of the thumb on your nose just to the right and below the bridge; lightly place the pads of your ring and little fingers on the corresponding flesh on the left side of your nose. Gently pressing with the ring and little fingers to close the left nostril, exhale fully through the right. Then inhale fully through the right, close it with the thumb, release the left nostril, and exhale through it. Inhale through the left nostril, close it with the fingers, release the right nostril, and exhale through it. This completes one round of Nadi Shodhana.







“Practcal Yoga Psychology” by Dr. Rishi Vivekananda, Bihar Yoga School, Yoga Publications Trust


Are there any comments or questions?

Clear Perception: Consciousness

On Wednesday May 23 at 7pmSLT I’ll be hosting a philosophy discussion at LnL! Intro notes are below. Be sure to check out their blog! The venue we’ve got lined up is fantastic. You should come check it out even if you can’t make it to the event!

The notes are taken from an article in Yoga International Magazine from Summer 2011.

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