BERBERINE

Berberine is a plant nutrient extracted from plants like barberry, Oregon grape, and blue cohosh, among others. A growing body of research shows that it packs a punch against many different microbes, including bacteria, fungi, and viruses alike. Research published in the medical journal Frontiers of Medicine found that berberine is antibacterial against E. coli. Another study showed that berberine has

antibacterial activity against a broad spectrum of bacterial varieties, including strains that are drug resistant. Berberine also demonstrates significant effectiveness against fungal infections like various strains of Candida, including against the biofilms they create. Biofilms are slimy coatings that bacteria create to protect themselves and reduce the likelihood of being detected and killed by the human immune system. In a study published in the journal Drug Design, Development and Therapy, researchers found that berberine was highly effective at reducing all five of the Candida strains they tested it against, as well as at inhibiting the biofilms they create. Impressed by the significant antifungal effects of berberine, the scientists concluded, “Berberine might have novel therapeutic potential as an antifungal agent or a major active component of antifungal drugs.” Exciting research published in the Archives of Virology found that it demonstrated antiviral activity on many viruses, including herpes simplex, human cytomegalovirus (HCMV), HPV, and HIV.

EPIGALLOCATECHIN GALLATE (EGCG)

You’ve probably heard about the incredible healing abilities of green tea, but few people know that, in addition to its heart-healing and anticancer properties, green tea and the potent compound found in it—epigallocatechin gallate (EGCG)—is also highly anti-infectious. One of the primary phytonutrients found in green tea, EGCG has been identified in research as having antibacterial properties, on its own or in combination with antibiotics to bolster the drugs’ effects, including against S. aureus and many other bacteria. Other research in the Journal of Applied Oral Science is exploring the addition of EGCG into dental fillings since it has been found to inhibit some Streptococcus bacteria. The same research also showed that

EGCG demonstrates antifungal activity. Another study published in the British Journal of Pharmacology found that EGCG demonstrated antiviral activity on multiple families of viruses, including HIV, influenza A, and hepatitis C, and interfered with the viral replication process that is needed for survival of hepatitis B, herpes simplex, and adenoviruses.

GLUTATHIONE

One of the most powerful things you can do to boost your immune system and aid its ability to fight off infectious intruders is also one of the least known. Many people have not even heard of the nutrient glutathione, which is one of nature’s greatest treasures when it comes to fighting disease-causing microbes. Glutathione is an antioxidant nutrient that is produced in the cells of your body, primarily from three building blocks of proteins called amino acids, including cysteine, glutamine, and glycine. Even moderate changes in glutathione levels in the body have a profound effect on the status of lymphocyte (immune cells) functions. Research in the International Journal of Medical Microbiology found that glutathione on may be effective in treating some bacterial infections. Glutathione has been discovered as the potential missing link in the prevention and treatment of viruses. A study published in the European Review for Medical and Pharmacological Sciences found that a glutathione deficiency may play a central role in severe disease symptoms linked to Covid-19. Earlier research in the journal Biological Chemistry found that glutathione regulated the immune response, which not only helps the body attack foreign invaders like pathogens, it also prevents the immune system from overreacting.

QUERCETIN

Quercetin is a plant pigment (known as a flavonoid) that is found in many foods and its antiviral properties have been the subject of numerous studies. One study published in the medical journal Viruses found that quercetin inhibited a wide spectrum of flu viruses’ ability to enter the cells, which they need to do for their survival. Quercetin has been shown to inhibit respiratory viruses in cell studies, including inhibiting rhinoviruses, coxsackie viruses, and polio viruses. It demonstrates beneficial effects against RSV, polio viruses, herpes simplex viruses, and cytomegalovirus.

CAT’S CLAW (UNCARIA TOMENTOSA)

Growing between thirty and sixty meters high, this vine has demonstrated antibacterial, antifungal, and antiviral properties that have been proven effective in combating persistent infections, including those involved in bladder infections, Crohn’s disease, gastritis, glandular fever (Epstein Barr syndrome), hepatitis, herpes, Lyme disease, prostatitis, and yeast infections (Candidiasis). It has demonstrated significant antiviral activity, including against the herpes simplex virus21 as well as SARS-CoV-2.

LEMON BALM (MELISSA OFFICINALIS)

I grew a large batch of lemon balm, which is also sometimes referred to as melissa, from seed this year, allowing me to enjoy its delightful fragrance in my garden as well as its delicious flavour when steeped as tea. The herb’s delicate flavor may lead people to underestimate its antimicrobial capacity but lemon balm has proven its antibacterial and antiviral effects in laboratory and clinical trials alike. Research in the journal Plants found that lemon balm essential oil contains key active ingredients known as geranial, neral, and citronellal, which demonstrated high antimicrobial activity against microorganisms it was tested against, including five diseasecausing bacteria plus C. albicans and other fungi.72 This common garden herb also demonstrates antiviral activity against the herpes simplex virus75 likely due to its active constituents known as rosmarinic acid and other polyphenolics, which are water soluble, meaning they can be extracted by infusing the herb in water to make a tea.76 In a study published in the journal Natural Products Research, scientists found that lemon balm is highly effective against the herpes simplex virus.

OLIVE LEAF (OLEA EUROPAEA)

First used medicinally in ancient Egypt where olive leaves were considered a symbol of heavenly power, olive leaf has since become used around the world for the treatment of many conditions. Most people already know the health benefits of eating olive oil on a regular basis, but an increasing amount of research is showing that olive oil isn’t the only therapeutic part of these trees. The leaves of the trees are potent antioxidants, antiinflammatory, and have long been used for their antiviral properties as well. The olive tree produces a compound known as oleuropein that is abundant in both the leaves as well as the olives. It is believed that this compound is responsible for the many health benefits of olive oil and olive leaf extract. In the early- to mid-1800s olive leaf was used to treat fevers and malaria. A study published in the journal Mycoses found that olive leaf extract was effective at battling almost all bacteria and fungi it was tested against, including those found internally as well as on skin, hair, and nails, demonstrating its widespread antibacterial and antifungal properties. Olive leaf has demonstrated antimicrobial activity against a wide range of microbes, including those behind the following conditions: infections, chronic fatigue syndrome, dental infections, ear infections, gonorrhea, hepatitis B, malaria, meningitis, pneumonia, shingles, tuberculosis, and urinary tract infections.

MAITAKE MUSHROOMS (GRIFOLA FRONDOSE)

Both a culinary and medicinal mushroom, maitake has been found to contain a compound known as proteoglucan, which is associated with its immune-stimulating effects. In both laboratory and animal studies, research shows that polysaccharides found in maitake mushrooms have demonstrated antiviral activity against both hepatitis B viruses and HIV

OYSTER MUSHROOMS (PLEUROTUS OSTREATUS AND PLEUROTUS FLORIDA)

There are several species of oyster mushrooms, which are primarily known for their culinary uses, but research shows that these delicious mushrooms may also improve immune health. Readily available in grocery stores and at farmer’s markets, oyster mushrooms contain many nutrients and therapeutic compounds, including protein, vitamin C, iron, potassium, copper, and zinc, all of which are important for strong immunity, particularly the vitamin C and zinc.

This innate skill is part of what is called the ‘social nervous system’ and operates largely below our conscious thinking mind. It is an instinct we are born with, and gives us a splitsecond sense of who and what feels safe or dangerous. In turn, this cues our body to shift into a state of being at ease, which is essential for health and healing, or into a state of caution and alertness, which is essential for survival. Also known as the ‘orientation mode’ of our nervous system, this distinctly human ability is so intrinsic that we are mostly unaware of it, yet so patterned into our sense of self that it forms the bedrock of our worldview. Our habitual facial expressions form the emotional template that governs whether we experience a healthy ‘orientation response’. The face carries an emotional weighting, which tilts our internal compass for navigating the dangers of life. Because of this, it also plays a key role in health and wellbeing. What was once thought of as just a superficial aspect of the body, like an antennae to the world, is now known to be intimately connected to the deepest layers of both our physiology and psychology. The face does not just reflect the mind, but it is a physical parallel to our state of consciousness, so if our face is tense our mind will be tense too. This is a symbiotic relationship- when we relax our mind the face also relaxes and when we release tension from the face we also release the mind from tension and emotional stress. Conversely, when we see people with a habitual flattening and hardening of the expression, particularly around the forehead and eyes, this very often correlates with a history of suffering from trauma or depression. It is like a layer of emotional armouring has been created to buffer any future interactions that could potentially be painful.

As the neurobiologist Stephen Porges says, “faces become blank or flat when people become scared or challenged or are in pain.” [1] This armouring also hampers our ability to mirror and empathise with other people and develop positive nourishing relationships. We actually all carry a degree of armouring; it’s a natural human behaviour to wear different masks to handle different situations, but unfortunately these masks sometimes become fixed, inhibiting our freedom and growth. If we physically wake up the face and re-engage all the physiological structures and pathways, we can create a window of opportunity to break out of emotional patterns. This can be achieved through self-massage alongside using our mind to internally engage and release tension in our face and around our sense organs. In Vietnam, a unique form of therapy has been developed called Dien Chan (facial reflexology), which specialises in releasing the patterns of tension in the face.

It also works on the subtle interconnections between the face and the rest of the body, frequently being used to treat pain and illness throughout the body. Since the 1970s the creator of this therapy, Bui Quoc Chau, has mapped out over 200 pressure points on the face, which correlate with different aspects of our physiology, anatomy, and mind.It is very significant that this therapy was developed in the aftermath of the Vietnam-American war. Dien Chan was developed with a community suffering from the trauma and extreme stress of war. It is my understanding that because of this, Dien Chan is especially suited for working with patterns of stress, trauma, emotional and nervous system imbalance. However, in Vietnam Dien Chan is primarily know as a therapy for treating physical pain and illness. This begs the questions, what is the relationship between physical health and mental-emotional health? We now know that there is a strong link between emotional pain and physical pain as they appear to light up the same pathways in the brain.[2] The scientific study of pain, like emotion, is currently experiencing a paradigm shift, which is slowly filtering into mainstream medicine and therapy. Some researchers even describe pain as an emotion. Although I don’t believe the phenomena of emotional or physical pain can be entirely reduced to brain physiology, Dien Chan seems to be tapping into these pathways where physical and emotional healing are intertwined.

Regardless of whether we suffer physically or emotionally, the expression on our face is of the same dynamic, and this illustrates the deep entanglement between our physicality and our consciousness. Of course it is not just the face that is entangled in this dynamic, the whole body is too. Our emotions can be felt just as strongly in our chest or in our belly as in our face. It just so happens that the face is uniquely positioned to change our sensorial experience and also our raw perception of the world around us. It is for this reason that if we can change the relationship we have with our face we can in turn change the relationship we have with the world. Dien Chan therapists like to describe the face as a master control panel for all the physiological and mentalemotional processes of the body. I would take it further and suggest that the face contains a profound ability to reconfigure our entire relationship with the world around us. By increasing our moment-to-moment awareness of our face we can begin to map-out the layered connections that cascade through our nervous system, our breathing and heartbeat, our emotions and feelings, right down to the piezo-electric charge in our bones. This process begins with igniting a curiosity towards the nature of our sense organs and a willingness to question our senses. We form a question not with our words or even our thoughts, but at the most barenaked level: at the level of feeling. When we feel into the body, rather than searching for an answer, we are simply open to feeling what is there, a neutral listening under the skin. In meditation this is sometimes called ‘inner hearing’ or ‘inner vision’; in neuroscience this is called ‘interoception’ and refers to a very real sense we have that is distinct from the typical ‘five senses’.

By developing this felt sense of the body we are also developing our capacity to change our relationship with the body. If we remain in a state of calmness and safety as we explore the interoceptive space of our body this will sooth and re-pattern our nervous system. This can heal both chronic pain and emotional trauma. We cannot change what we cannot feel, or as James Baldwin said, “not everything that is faced can be changed; but nothing can be changed until it is faced.”[3] If we can feel how the tension around our eyes or in our throat connects to the more subtle internal sensations of our emotions, our mood, and our temperament, we can start to grasp how much our biology drives us. We can start to see how our habitual reactivity and biological stance twists our perception of the world. If our ‘social nervous system’ is orientated towards being on the defensive, for instance, then this will change how we see and hear other people and what we notice in the world around us. However, if we can retain a curiosity and openness in our orientation, then we can initiate a type of inquisitive alchemy, wherein the very act of paying attention to our perception transmutes it. Henry Corbin famously stated that ‘alchemy is the sister of prophecy’. [4] The prophetic referred to here does not mean to speak of what will become, but rather is a pointing towards awakening, towards more awakened ways of perception. So by re-patterning our senses we engage in a type of alchemy, one that smelts down old patterns of self-deception, rewires our physiology and forges new ways of being in the world. The metaphorical ‘gold’ that we produce is the experience of perpetually awakening into a more vivid and truthful beholding of the world.

Shilajit must be one of the most interesting natural remedies to come from Central Asia. It is certainly by far one of the least well known. That it has attracted so little attention does not reflect the enormous therapeutic potential of this pure, natural substance. Its profile has grown in the last few years, even in its homelands, as is evident in the increasing number of scientific studies being published. India, Pakistan, and Iran have all seen an increase in scientific efforts to explore the secrets of the effects of Shilajit. Attempts have been made through cutting-edge scientific methodology to pinpoint the healing powers attributed to it, but this natural substance is slow to surrender its secrets. Shilajit has had a somewhat mythical reputation for many years; it was difficult to obtain and problematic to deal with, given its somewhat idiosyncratic properties. The lack of standards in terms of identity, purity, and content (which persist to this day), coupled with the commercial interests of previous generations and political systems, resulted in many fakes and less effective, poor-quality products appearing on the market, which ultimately undermined buyers’ faith in its healing power over the long term. We first learned about Shilajit in Western Europe in the 1990s as it made its way here via two routes: the great wave of immigration from the states of the former Soviet Union at the start of that decade, followed by the popularization of Ayurvedic alternative therapy treatments at the end of the 1990s. Shilajit comes

treatments at the end of the 1990s. Shilajit comes from the Sanskrit and means “rock-overpowering,” while translated literally, Mumijo means “protecting the body from diseases,” and in Old Persian mum meant wax. The linguistic similarity of Mumijo to the word “mummy” has led to much confusion in Western Europe in particular.It has nothing to do with the infamous mumia vera aegyptiaca,1, 2, 3 a powder made from the ground, desiccated body parts of Egyptian mummies preserved with resin, asphalt, and extracts of cedar wood, used in traditional medicine to stop bleeding. Mumijo/Shilajit goes by different names in different linguistic regions, but most are descriptive, pointing to its outward appearance. It is described lit- erally as a kind of “sweat of the mountains.” In India it is known as Shilajit or silajatu, and in Ayurvedic medicine 4, 5 it has acquired the status of a Rasayana, an “elixir of life.”

According to Ayurvedic teaching, it energizes the vital juices, maintains youth, and revitalizes, featuring as an ingredi- ent in remedies for boosting vitality and physical condition by helping to maintain the delicate balance between the body’s various systems. In Myanmar it is known as kao-tun, the equivalent of “blood of the moun- tain,” and in the Altai Mountains of southern Siberia as barachgschin, or “oil of the mountains,” Tibet, Mongolia, and the Transbaikal region call it brogschaun, or “mountain juice,” while Iran and Iraq have various names, including arakul dshibal, which translates as “mountain sweat.” It is called Mumijo in Kazakhstan, Uzbekistan, Kyrgyzstan, and most of the Commonwealth of Independence States (CIS). In addition to Mumijo and Shilajit, the terms mineral pitch, bitumen, and asphalt are also widely used, with bitumen and asphalt having a secondary meaning as the petroleum products of the same name. In China and Tibet it is known as zha-xun.In the countries of Central Asia, ancient lore tells of Shilajit’s effective, if sometimes apparently mystical, healing power. Study of the scientific literature and ancient sources reveals that it was frequently combined with honey as a treatment, for both practical and therapeutic reasons. Honey is an effective way of masking its somewhat penetrating and aromatic flavor, and the therapeutic effects of honey itself are already well documented. This, of course, presumes that the finest quality honey is used, one that has not been heat-treated and is as natural as possible. The results for its use in combination with manuka honey, which is well known for its therapeutic properties, are particularly promising.

OSTEOPOROSIS

Osteoporosis (literally, “porous bone”) has become endemic and in some Western countries it is now the cause of more hospital admissions than heart attacks and strokes combined. Respected institutions have suggested that higher life expectancy means that in fifty years’ time at least twice as many people will be suffering from osteoporosis than today. The disease is relatively simple to describe but has catastrophic consequences for those affected. More calcium is eliminated from the body’s bone structure than is deposited, resulting in a continuous calcium depletion. Bones become more porous and break more easily. The structural stability and robustness of bones is diminished.

WHO IS AT PARTICULAR RISK?

Osteoporosis can affect anyone. Those at particular risk include preand post-menopausal women; the female sex hormones (estrogens) have a significant effect on the bone remodeling process, and a particular risk has been identified in women who have menstruated for fewer than thirty-five years. It is advisable to be aware of the risk of osteoporosis and take action in good time in order to help prevent it, perhaps discussing it with your doctor, who will advise on your specific risks and measure your bone density, if required. A bone density reading will indicate the degree of any calcium loss in your bones.

Recommended calcium intake for the body.

	Age	Daily dose of calcium in mg
1	4 to 6	700
2	7 to 9	800
3	10 to 12	900
4	13 to 14	1000
5	15 to 24	1200
6	25 to 50	900
7	From 51	800

Increased requirement for calcium.

	Increased requirement for
1	Nursing mothers	1300 mg
2	Pregnant women	1200 mg
3	Post-menopausal women who have had no hormone replacement therapy (HRT)	1500 mg

Transformative Healing and Family Impact

In that poignant moment, I realised that I had a unique opportunity to assist in the healing process not only for myself but for my entire family lineage. Through a connection that transcended time and space, I offered my love and became a conduit for my grandfather to express the feelings he had long suppressed. For an hour, I cried tears that didn’t feel like mine. I wept for the traumatised child that my grandfather once was, sending him waves of love, compassion, and the healing qualities that I felt were necessary to address the unspoken pain he carried. It was an intense and cathartic experience, a sacred exchange of emotions and energies. I realised that I was working directly with my grandfathers inner child. Over the next 3 weeks I connected to his inner child daily and observed as he strengthened and became healthier.

Gone were the shadows that had clouded his spirit. He was sharing jokes, telling me enchanting stories and was being positive about his health conditions. As weeks and months passed, the profound shift in my grandfather’s energy was evident to everyone who knew him. Although no one in the family could put their finger on how this had occurred. After a while I shared what I experienced with those members of the family who were open to it. They were amazed by the power of ancestral healing and inquired how they could release the emotional burdens they felt they were carrying. Later, several attended some of the live and online courses where I teach how to do this. It is empowering to know that by acknowledging and transmuting the pain of the past, we are able to bring light into the darkness and uplift not only ourselves but our entire family

Healing for Ourselves and Future Generations

The experience with my grandfather taught me a valuable lesson about the interconnectedness of our familial energies. We are not isolated individuals; rather, we are part of an intricate tapestry woven by the lives that came before us. The unresolved wounds and unexpressed emotions of our ancestors have the potential to reverberate through the generations, affecting our own mental, emotional, and energetic well-being. To break free from this cycle, we must have the courage to face and feel what our ancestors could not. By understanding, acknowledging and learning from the experiences they were unable to process, as well as discovering the wisdom of our own feelings we create an opportunity for profound healing and transformation. The energy that was once suppressed and confined finds release and restoration, allowing us to not only rewrite the narrative of our lives but to become the co-creators of new and empowering possibilities. When we confront and heal these generational patterns, we not only liberate ourselves from the burden of unresolved ancestral pain but also contribute to the healing of our lineage as a whole. In particular lightening the burden for our children who can then focus on living their own lives fully without carrying heavy burdens from the past they may know little about.

Why it’s Important Not to Push Away Family Patterns

It is important to recognise that these generational energies cannot be pushed away or suppressed indefinitely. If left unaddressed, they will find alternative ways to manifest in our lives, often leading to repetitive patterns of behaviour, emotional challenges, and even physical ailments. By choosing to confront these energies head-on, we create space for profound growth and transformation. Acknowledging the pain and emotions that our ancestors were unable to express requires tremendous courage. It may involve revisiting painful memories, delving into unresolved traumas, and allowing ourselves to truly feel the depths of our own emotions in order to discover greater wisdom and to gain deeper levels of compassion. This process can be challenging and may require the support of therapists, healers, or trusted confidants who can provide a safe space for exploration. As we engage in this healing journey, it is essential to approach ourselves and our ancestors with kindness and a desire to understand what they have been through. We must release any judgments or expectations and instead hold space for the emotions that arise. This compassionate approach allows us to create a bridge between past and present, facilitating the integration and release of ancestral pain. So let us embrace the opportunity to transform ourselves and our ancestral imprints, creating a legacy of healing, resilience, and love for generations to come.

Ayurveda, the sister branch of Yoga, which deals with medicinal knowledge from the Indian subcontinent, also emphasises the impact of both the external and internal environment on health and well-being. We are considered to be composed of several distinct layers, not just a singular being. Our existence is characterised by constant change and transformation. Yogic teachings focus on the everchanging nature of humanity. Through the integration of techniques designed to work with the mind, body, and spirit, we have the ability to literally alter our being. In this century, academic institutions have conducted various types of research to verify or refute ideas documented in ancient spiritual texts, including yogic and other spiritual texts like the Vedas.

“Yogic teachings focus on the ever-changing nature of humanity. Through the integration of techniques designed to work with the mind, body, and spirit, we have the ability to literally alter our being”.

THE PARALLEL UNIVERSE

It is not surprising to practitioners, not only in the yoga traditions but also in other spiritual and mystical traditions such as the Jewish Kabbalists, Orthodox Christians, Islamic Sufis, Lamas, and Priests of various practices, that there are universal laws that exist and cannot be broken or changed, leading to definite results. Knowledge of these matters enhances our interaction with the multiple worlds around us. It’s important to note that according to Yoga, we do not live in just one world, but rather, there are other dimensions of existential reality.

One example of a modern scientific analysis of this concept is the emergence of Quantum Physics and the acceptance of parallel universes existing alongside our conventional perception of reality. This knowledge has existed for thousands of years, and many practitioners accept that such advanced technology and related knowledge were available to certain ancient civilisations. However, in some cases, the misuse of such knowledge led to the downfall of those civilisations as they were unable to use the technology ethically, resulting in self-destruction.

WATER AND CELLULAR HEALTH

Remarkably, we have approximately 60 trillion live cells within us, an astounding figure to contemplate. Each cell is unique and functions as an individual entity. These cells not only communicate with one another but also possess the remarkable ability to communicate with entities from other dimensions—a topic best explored separately. Each cell possesses multiple properties and abilities, making it a dynamic entity capable of influencing our lives. When we think of cell death, it is essential to note that cells do not die automatically. They can survive for a few weeks even after the process of death as we commonly understand it. For cells to thrive, they require regular charging. Our bodies have two generators responsible for producing electricity: the heart and the brain. The upper part of the head, known as the Atrium, serves as an electricity generator. This electrical charge plays a crucial role in the survival and optimal functioning of cells, allowing them to complete their tasks before being replaced by new, fresh cells. While cells die and are destroyed regularly, they are continuously replenished. Every day, hour, minute, and second, new cells are generated to replace the old ones. This process occurs tirelessly, even during our sleep, as our cells work ceaselessly 24 hours a day. Within our brain, we possess approximately 10 billion brain cells, commonly known as “brain cells.” In addition to these, we also have about a billion other types of cells known as Glia cells. Although ongoing research seeks to uncover their precise functions, their abundance makes it improbable that they serve no purpose at all.

ELECTROLYTES AND THEIR IMPORTANCE

The electrical activity in cells is measured in cycles. This electric current can be quantified using electroencephalography (EEG), a technique developed by German expert Rd. Hans Berger. EEG measures three types of brain waves: Alpha Waves, Beta Waves, and Theta Waves. Alpha Waves, with a frequency of 8 to 13 cycles per second, are the most commonly emitted brain waves. Beta Waves are faster, emitting 24 to 25 cycles per second. During deep sleep, Theta Waves are present, with a frequency of 3 cycles per second. Meditation has been found to induce Theta Waves, resulting in reduced electricity usage and conservation of energy during this state of deep relaxation. Unlike other cell types, brain cells are generally not replaceable. Once a brain cell dies or is destroyed, it is lost, and there is no natural replacement. We begin to lose brain cells around the age of 20, resulting in a gradual decrease in brain power of approximately one gram per year. In Yoga, the practice of pranayama is advocated, as outlined by Patanjali, the Father of Yoga, and mentioned in other classical Yogic texts. Pranayama primarily focuses on breathing techniques and plays a crucial role in maintaining brain health. Through the practice of Pranayama, we can charge our brain cells and ensure their continued activity and vitality, reducing the risk of premature cell death. In Yoga, great attention is given to Pranayama exercises to maintain the health of our body and keep our brain cells regularly charged. Additionally, yogis prefer to consume organic food obtained from natural resources, recognising the importance of a balanced and nourishing diet.

BENEFITS OF LIVING NEAR WATER

As yogis age, many seek out places to live near water, such as waterfalls or secluded locations off the grid. One of the reasons for this choice is the beneficial interaction between fresh air and water, which generates floating electrons that are absorbed by the body. Living in such an environment allows the floating electrons to charge the brain cells. Living near water environments that contain salt and minerals offers numerous benefits. Water with salt and other minerals has antibacterial and antifungal properties, which cleanse and detoxify the mind and body. Taking a walk by the sea, for example, can provide tangible benefits. Practicing Pranayama exercises in a saline environment enhances the effects on the mind and body. Salt water also aids in healing wounds, burns, cuts, and sores. Water from natural sources, such as springs, brooks, and mountains, is imbued with special properties and energising minerals that positively impact mental and physical health. Breathing in the charge released by water in the air through Pranayama exercises helps improve the necessary functions of the mind and body. Ancient yogic texts describe a purification exercise called neti, where a specially designed pot filled with saline water is used to cleanse the nasal passages. This practice, along with mixing salt in the water, has been shown to help manage conditions like asthma and chronic respiratory issues. Drinking and breathing in saline water and living near water sources provide an array of health benefits. Salt baths have been used for centuries, from ancient Greek spas to the healing properties of the Dead Sea. Different types of salt can be used to lower blood pressure, improve electrolyte balance, and regulate internal heart functions. One crucial benefit known to ancient yogis for thousands of years is that the body’s cells benefit tremendously from breathing in and drinking salt water. It regulates metabolism, provides nourishment to trillions of cells, and contributes to overall wellness. Yogis have designed Pranayama techniques to naturally and safely inhale minerals as water evaporates from natural sources.

This practice helps maintain the balance of electrolytes within cells and enhances cell function. While plain water is vital for life, excessive consumption can have negative effects on the body. Drinking excess plain water interferes with the activity of internal cells, as it can carry away essential minerals and nutrients necessary for their optimal functioning. Yogis have emphasised the importance of balancing electrolytes in the body, as excess consumption of water dilutes sodium and can lead to kidney problems, brain cell damage, bloating, and chronic conditions. Living near water and practicing Pranayama allow yogis to safely and effectively benefit from inhaling saline water, absorbing its minerals and properties. Water from different sources, such as springs and rivers, carries its own unique properties that contribute to mental and physical health. Breathing in saline water releases minerals in the air, which can be inhaled and absorbed into the mind and body at a cellular level. This significantly improves overall wellness, reducing anxiety, stress, and ageing. Breathing the air around water bodies, such as the sea or ocean, helps improve the respiratory tract’s mucous lining and provides relief for chronic respiratory conditions.

“Procrastination is a problem of mood and emotional regulation. It’s often coupled with self-criticism and self-blame, which sadly make it worse”.

HOW SERIOUS IS THE ISSUE?

A useful first step is to be clear about how urgent the tasks are. Are there serious penalties if they are not completed on time? The second category might be things where the negative results from a delay are still serious, but won’t carry fines or convictions: like not preparing in time for an exam. The third category is another one people often struggle with: mundane tasks that it would be better to do but are boring and repetitive, where the negative results may be unpleasant but can be tolerated by some people for long periods of time, like not cleaning windows often.

WHAT IS PROCRASTINATION?

People often mistake procrastination for a productivity or willpower problem, or berate themselves for being lazy. According to the research: none of those things are at the root of it. You don’t need another wall planner. Procrastination is a mix of emotions triggered by the idea of having to do tasks or face up to situations that we want to shy away from. Common reasons for that include underlying feelings of fear, anxiety and perfectionism. Procrastination is a problem of mood and emotional regulation. It’s often coupled with self-criticism and self-blame, which sadly make it worse. It’s often a feeling of being out of synch: we know all too well what we are supposed to be doing; we find it almost impossible to make ourselves do it. For me, it was sometimes about wanting to keep the feeling of potential: rather than pitching as soon as I had an idea, I might have waited months or not pitched at all. Under that is obviously a fear of rejection, typical of procrastination. I knew it would be better to pitch quickly, accept a no if that’s the case and move on and pitch for something else. I’m very productive, which means the overall negative affects of this were minor, but it bothered me because I knew I wasn’t completing as much as I wanted to.

HOW HEADSTAND DISSOLVES PROCRASTINATION

Headstand deals with the aspect of procrastination that is fear, conscious or unconscious. Knowing on a bodily level that you can do this spreads into other aspects of our lives and we start letting go of fear. Fear like any emotion is not good or bad, it simply is. Sometimes we need to ask: how relevant is this emotion, how seriously does it need to be taken? There are lots of situations where feeling fear is a life-saving message. That rarely applies to tasks that we are putting off, or indeed to headstand. While headstand does need to be approached sensibly, with caution and guidance at first, it is worth over-coming the fear of it.

Our thoughts, emotions and movement are intimately connected and are in fact our body. This often makes it easier to approach something we are trying to change in terms of thought, mood or behaviour somatically; vrikshasana, tree pose for increasing confidence, or in this case: sirshana, headstand for dissolving procrastination. In ‘The Body Keeps the Score’ by Bessel van der Kolk this method is discussed in detail and proven to be effective. It’s not the case that we need to focus on being more motivated; working with the body means that using headstand we can ease feelings of fear, anxiety and perfectionism that stand in the way of us getting on with whatever it is we need to do.

DON’T RELY ON MOTIVATION ALONE

Motivation naturally ebbs and flows. Business guru Ramit Sethi suggests putting systems in place for anything we’re serious about doing, so that we are not dependent on being in the right mood to get things done. This is why joining a class or scheduling oneto-ones can help so much: once that structure is there you have committed to it both by putting it in your diary and by paying for it in advance. (The latter is my recommendation: you have the benefit of having fully committed and it is often cheaper; you are much more likely to follow through with the practice). Making it a habit can also be effective. The academic BJ Fogg’s website ‘Tiny Habits’ is all about that. For example: one pose a day feels completely manageable to me and means that there is almost never a day when I skip yoga. In my view, one of the ways of doing something you’re struggling with, or finding it hard to commit to, is to lower the barrier until you can step over it easily. You can always raise it in future. This applies to meditation too: you only need 10 minutes a day at any time of day to gain all the benefits. It can support your yoga practice and be integrated with it.

WHILE PRACTISING HEADSTAND

It can give you useful information as you’re working on it: in the past, once I could get into headstand, sometimes I would waiver. In my first session with my current teacher, Claudia Dossena at Triyoga in Chelsea, she said “Don’t change your mind half way” as I wobbled in my first attempt to go up into headstand. That was about the residual fear that even if I had done it before, it wasn’t recently. Becoming aware of that meant that I could start to put it aside and think about whether that applied in other areas of my life.

FUTURE BENEFITS

This year a lot of people are feeling more dynamic. A strong headstand practice can support that. This May not only was I back in full headstand for the first time in over a year, it was the first time I was in headstand without a teacher nearby. I felt I had gone up a level, as I can now maintain this practice whatever happens with classes. One result of that was that I sent in a pitch for this article the same week and to my delight got a swift reply saying yes! In 2019 I used to have a Jay-Z quote on my wall for inspiration “Difficult takes a day, impossible takes a week”. I put it up after successfully delivering a project that was one year off-schedule within a few weeks of my starting. Recently it fell out from some of my papers. I’m in that mood again: it’s going back up on the wall. While moods are transient, a headstand practice can be for life.

ANTIQUITY AND MYTH: THE ORIGINS OF LOHAN YOGA

The origins of Lohan Yoga can be traced back to the time of the Buddha and Bodhidharma, the founder of the Chan (Zen) Buddhist tradition. The practice was an integral part of the spiritual and physical training of monks at the Shaolin Temple. The 18 Lohan, or Arhats, were the original followers of the Buddha. The Shaolin Temple was established to honour and continue their teachings. Lohan was a core practice at the temple, serving as both a physical and spiritual discipline. “Lohan” is derived from the Sanskrit word “Arhat,” meaning a person who has achieved spiritual enlightenment and liberation from the cycle of birth and death. In the context of Lohan Yoga, it refers to the practitioners who aspire to attain a similar state of spiritual realisation. Over time, the Shaolin Temple faced numerous challenges, including political upheavals and destruction. As a result, the knowledge and practice of Lohan were fragmented and hidden, with many aspects being lost or distorted.

“Lohan” is derived from the Sanskrit word “Arhat,” meaning a person who has achieved spiritual enlightenment and liberation from the cycle of birth and death”.

LIVING MEMORY: THE LAST KEEPERS OF LOHAN

As the practice of Lohan was threatened by external forces, it was passed down through families who sought the prestige, wealth, and social status associated with being Kung Fu masters. However, the focus on martial arts often overshadowed the yoga aspect. In 19th-century China, social conventions dictated that high-status individuals avoid laborious activities, wear delicate clothing, and maintain certain appearances. These conventions hindered the preservation and practice of Lohan Yoga. Some masters taught select students behind closed doors, away from the social restrictions. However, these students rarely learned the full extent of the yoga system, as their primary focus was on martial arts advancement.

THE KEEPER’S LEGACY: NIEL’S OBLIGATION

The journey to revive Lohan Yoga involves adapting it to the modern and postmodern social context while respecting its ancient etiquette, traditions, and rituals. This includes promoting virtues like compassion and maintaining the integrity of the practice. To preserve Lohan Yoga, it must be made accessible to future students and communities while learning from past mistakes. The practice must evolve to meet the needs and interests of practitioners across generations.

CHARACTERISTICS OF LOHAN YOGA AND ITS PRACTICE

Lohan Yoga emphasises a continuous flow through various poses, with a focus on stances, squats, and sequences symbolising an allegorical journey toward enlightenment. Unique meditation practices, such as wall gazing, complement the physical aspects of the practice. Once practitioners master the basic and intermediate patterns of movement, they are encouraged to adapt and personalise their practice, creating a unique version that evolves over their lifetime. As they age, they may shift from complex balances to a slower, more meditative sequence. Lohan Yoga includes many poses that are well-known in mainstream yoga but often have different names. For example, the crow pose is called “Golden Phoenix Looks at the Sun,” while “Guan Yin Sits on the Lotus Flower” resembles the toe stand padangusthasana with hands in prayer. Some poses in Lohan Yoga are not found in traditional Indian yoga. One such pose is “The Sleeping Buddha,” an advanced balance using one elbow and one foot that symbolises the Buddha’s last moments and his mindful compassion toward the person responsible.

It was only when he re-connected with Bhagavan Nityananada whom he first met as a 15 year-old that Muktananda realised this man was the teacher he was seeking. From Nityananda, he accepted initiation into the Siddha Yoga tradition, one which teaches and aspires to help “everyone, everywhere, to realise the presence of divinity in themselves and creation, the cessation of all miseries and suffering, and the attainment of supreme bliss.” Following this initiation, Muktananda spent the next 9 years in intensive meditation practices and emerged from this time of retreat ready to offer instruction and guidance to others. As more and more came to study with him, Muktananda – affectionately called Baba by devotees – established an Ashram near the village of Ganeshpuri in the Indian state of Maharashtra. With word of his teachings and compassionate presence spreading, students began arriving at the Ashram from all over the world: Americans, Canadians, Australians, and Japanese. He came to be affectionately known as “Baba” to his friends and devotees. The fundamental teachings of Siddha Yoga presented by Muktananda were very simple but powerful. Again and again, Swami Muktananda would tell people, “Meditate on your Self. God dwells within you as you,” and, as a natural expression of the experience of inner divinity, “see God in each other.” Consistently, he reminded people to see the Truth which exists within the inner Self. “Man goes to great trouble to acquire knowledge of the material world. He learns all branches of mundane science. He explores the earth and even travels to the moon but he never tries to find out what exists within himself,” he said. Unaware of the “enormous power” humans have within, they look for love and happiness in all the wrong places. “The truth is that the inner Self of every human being is supremely great and supremely lovable,” he taught. When teaching meditation, Muktananda directed individuals to do Hamsa meditation saying “the specialty of Hamsa is that it works for anyone. It can be practiced very easily and naturally by young people or old people, by people of every county and every religion.

You can practice it while living an ordinary life in the world.” This meditation uses the sound of breath entering and exiting and is done this way: Upon inhaling, one says “hum”; upon exhaling one says “sa”. Though short and simple, it is an ancient and powerful meditation technique when practiced regularly. Muktananda taught primarily in India but made several international teaching tours. He also authored books including ‘I Am That: The Science of Hamsa and Play of Consciousness’. A diabetic, he suffered from complications of the disease including a major stroke and heart attack which required lengthy hospitalization. With his cardiovascular health continually deteriorating, he had a final heart attack and died on October 02, 1982. Following his death, several accusations of sexual impropriety were made causing divisions and doubts among followers. As he could not defend himself to accusations – primarily anonymous – made after his death, leaders of Siddha Yoga maintained that Muktananda was a highly evolved spiritual master but not a perfect one.

Yogic techniques are useful for improving balance, flexibility, a calm mind, concentration, and focus, while also releasing stress, anxiety, and worry. It strengthens the entire nervous system. Within the special needs population, there is the observed added benefit of improved sensory processing, emotional and physical regulation, and better sleep. Kundalini yoga is known as the yoga of awareness. It is a highly practical approach to the body and the mind, and is easily made accessible and beneficial to all levels and abilities. The yoga, meditation and other recommendations shared are adaptable and inclusive. For the purpose of clarity, terms such as; special needs, normal, disabled, neuro-divergent or typical, mild, moderate, or low functioning, are purely for description purposes, with respect to the fact that we are all different. The verbiage does not imply a diagnosis or label. Did you know that only slightly greater than 20% of the population must display the same pattern in physical make-up or behaviour to be considered “normal?” By that definition, normal expression represents a slim margin. Yoga honours our individual differences and similarities.

Special needs yoga may be promoted or referred to as “all abilities” or “all inclusive” classes. You are welcome to adjust your wording to fit your community. I work with children and adults on the Autism spectrum (ASD), with Down Syndrome, Cerebral Palsy, ADD, seizure disorders, sensory processing disorders and many additional lesserknown disabilities, and I love them all! Remember a diagnosis does not define the person, and anyone can practice yoga if given the chance. I am a big advocate of family style classes and family participation for two reasons. One is that each child has unique abilities and/or challenges, be they physical or behavioural, that the parent or caregiver is best equipped to deal with in a studio class setting. The parent may also shadow and assist the child as needed. Secondly, caretakers need a peaceful practice as much as the kids themselves. If you are teaching in a school, camp, or recreational setting, it is important to have the teacher, counsellor, and/or faculty aides present for supervision, behaviour management, and support.

As the yoga teacher you will be responsible for defining your class parameters. I would recommend scheduling a class of thirty or fortyfive minutes, as an hour is too long. Some things to consider are: who is welcome, what ages may participate, is there any behaviour that will exclude participation, will the family be included, what is a good time to hold class, and how will the class be set up? If you are practicing at home some of these parameters may not be applicable. Of course, your best plans should be embraced with a neutral mind. Create your class plan and then be flexible to allow for change. Expect the unexpected. Participants may be set up in rows facing the teacher, or in a large circle. Setting students up in a large circle offers more visual connection and interaction with peers. Sitting in rows offers less visual stimulation and distraction. There are pros and cons to both, so experiment and take your set-up cues from what best serves your students.I do suggest seating students with more than an armslength distance between them so they cannot easily reach over and touch their neighbour. I do not encourage activities that involve touching beyond the parent child pair. This may sound counterintuitive to those who are already actively teaching kids yoga in a neuro-typical setting.

Setting up an environment that naturally supports keeping the hands to the self is wise for students with poor impulse control and those with either weak or overly strong boundaries. When teaching kids, I aim to balance a familiar, age appropriate, warm-up routine with fresh and varied themed yoga sets. I recommend moving with the kids throughout the class by demonstrating each posture so that students can follow along visually. Encourage participation by using words such as; watch, copy, and show me, rather than do this or do that. An invitation to join the posture or activity is more empowering than a direction to perform. I never force compliance or demand that students get into the postures, and I don’t wait for everyone to do the posture before moving on. Teach at a pace that works for your students.Addressing kids by their name with specific praise, rather than a general good job, builds self-esteem and motivation.

The self-regulated movement of yoga, where each individual chooses how much or how little they engage in the postures, allows individuals to participate to tolerance. Allowing for personal choices fosters a feeling of success. Physical adjustments are best kept to a bare minimum, and only with permission. Be aware that traditional yoga props such as straps and blocks may be turned into weapons. However, supervised non-traditional props may add stimulation for the senses, and fun. For example, placing weighted bean bags on the belly, or blowing bubbles, feathers, or leaves and watching the movement are activities helpful in connecting with the breath. This type of exercise, with fun props, assists in identifying between the inhale and exhale. Although, the words breathe in and breathe out are more easily understood by children. Taking a deep breath in through the nose and out through the mouth at the end of each posture facilitates a smooth transition to the next exercise. At the beginning of each class or personal practice, I suggest pausing, with intention and reverence, to connect with the Divine flow of life. In Kundalini yoga this is done by chanting the mantra Ong Namo, Guru Dev Namo three times. In Hatha traditions it may be chanting Om three times, or simply taking three deep breaths to prepare for yoga.

Mountain Pose – Get ready for a mountain camping trip. Stand tall with the arms at the sides, palms facing forward. Feel connected to the ground through the feet. Take a moment to wiggle the toes and press them down.

We made it to the campsite. Now set up the tent with Down-Dog Pose. The body forms a triangle just like a tent. For a seated variation, extend the arms out to the sides, with palms up, and bend the elbows so that the fingertips touch above the head, forming a triangle, or tent.

Hike into the woods with a Yogi March. Bring the hands into Gyan Mudra by pressing the tips of the index fingers to the tips of the thumbs. March around the room lifting the arms straight up with each raised knee on the inhale and bring them down on the exhale.

Bear Pose – Come in to Down-Dog, then spread the feet wider than the hips and slightly bend the knees. Ask the students to identify their favourite type of bear, so that all may participate with their words.

Tree Pose – Traditional Tree Pose may be supported by standing side by side and holding hands with a partner. An alternate Tree Pose is to raise the arms up over head and sway from side to side and back and forth, like a tree moving in the wind.

Cobra Pose – Cobra works great for any type of snake. Lie on the belly with the hands under the shoulders. Take a deep breath in and exhale with a hiss through the mouth as you push up through the arms. Come down and repeat this hissing snake pose three or more times. For a seated variation, hold on to the sides of a chair and push the arms down while moving into a gentle backbend.

Cricket Pose – The sun is setting and the crickets are beginning to chirp. Lie on the back and lift the hands and feet off the ground. Rub the palms together and the soles of the feet together briskly. This strengthens the aura and increases communication between the hemispheres of the brain.

At this time, you may opt to set up a pretend campfire by placing a battery-operated lantern or flashlight in the middle of the room. You may cover the lantern with colored scarves so it looks like a camp fire. If your class is not already in a circle have them move so that they are sitting around the pretend campfire.

Snap the Fingers to mimic a crackling, popping fire. Snapping or rubbing the fingers together is good for stimulating nerve endings on the tips of the fingers.

Rotate the Wrists – Pretend to make S’mores. To roast the marshmallows, extend the arms straight out in front of the body and then circle the wrists in both directions.

Sleeping bag roll – Direct students to lie across their mats at one end and have the parents or helpers roll them up in the mat, as if they are in sleeping bags. Unroll, and repeat a couple of times. The pressure of this roll may be calming and grounding, particularly for ASD students.

Coyote Howl – Use your voice to imitate the howling, yipping, yapping call of the coyote. Non-verbal students do very well with this type of yoga voice exercise.

Snore – Take a few pretend snores as you move into deep relaxation. The snoring vibration helps to release anger and frustration. Relax in savasana on the floor or in a chair. Adjust the time of relaxation to the ability of the students.

Ant Pose – Let the ants take care of any leftover crumbs. Come on to the knees and elbows. Lift the feet off the floor to work on balance, and crawl around the room like ants. For a seated ant variation, students can tap lightly and walk their fingers up and down their arms for a tactile sensory experience. Parents or aides may do the walking ant fingers for those who need help.