“The spiritual path that I teach is called Sanatana Dharma, which means the way of eternal truth. Sanatana Dharma is not a sectarian creed or point of view. It is the performance of skillful actions that lead one to the direct realization of truth.”—Swami Kripalu
Where we look for answers to this question can make all the difference between fantasies and dreams come true.
I’ve been teaching at Kripalu for more than 15 years now—and throughout most of that time, I’ve been Kripalu’s Senior Scholar-in-Residence. Each year, I teach hundreds of people in hatha yoga programs, in yoga philosophy programs, and in personal growth programs. Sometimes I feel like I’ve inadvertently landed on one of the great pilgrimage routes of modern times, seeing—as we do here at Kripalu—a river of more than 32,000 contemporary seekers a year: modern versions, sometimes, of the ribald seekers of Chaucer’s Canterbury Tales or the more innocent characters of Bunyan’s Pilgrim’s Progress.
Each of these contemporary pilgrims brings along his or her own story, of course, and each story is compelling. But over the years I’ve come to see that these stories, unique as they are on the surface, often have one central longing at their core, one insistent question: How can I live fully?
Our seekers phrase this question in so many different ways: How can I live a passionate and authentic human life? How can I discover the full potential of this human mind, body, spirit?
That girl isn’t pretty enough to be that annoying.
WHAT? WHAT did you just think? Who ARE you?
Oh, right. I’m me. Hi. My name is Valerie and I have a judgmental brain feed that reads like a cross between Mean Girls,The Hangover, and Heathers. It’s stunning to me. But there it is. Judge, judge, judge, all the livelong day.
Swami Kripalu once said, “Every time you judge yourself you break your own heart.” I’m pretty sure that judging others also breaks our heart. That’s partly because we bear the brunt of the poison that burbles up to form a negative judgment, and partly because we’re all energetically connected. I’m convinced that, on some level,we feel each other’s psychic barbs, especially if we intentionally throw them. They’re also the seeds of violence and war.
Harsh, constant judging creates barriers—which at times can actually be helpful. When judgments protect us from maniacs who cause harm, that’s good (yep, I’m judging!). But we also use judgments to protect our hearts from other scary things, like, you know, love. If I’m judging you, then I don’t have to take you in. I don’t have to need you. I don’t have to be vulnerable to you. I’m tough—I’ve got my barbed wire thoughts and they’re protecting me! (Or not.)
Yoga and Ayurveda are two “sister” practices that originated in India thousands of years ago. Now, a lot of us are familiar with yoga, and have experienced firsthand—through postures, breathwork, and self-inquiry—its profound benefits. Yet many of us are not as familiar with Ayurveda. We might have heard about it in conjunction with yoga, but are not quite sure how, exactly. In her R&R retreat workshop Yoga and Ayurveda, Senior Kripalu Yoga teacher Jurian Hughes points out that yoga means union in Sanskrit, and a definition of Ayurveda is the wisdom of life. Explored together, these complementary practices can offer us transformative tools that foster greater health and vitality. And as Jurian also explains, integrating Ayurvedic principles into your yoga practice can create a deeper, richer experience on the mat that you can take with you off the mat as well.
“Ayurveda isn’t a one-size-fits-all philosophy,” Jurian says. “We’re constantly in flux throughout the day: our energy level and our mood, for example, are different first thing in the morning than they are at noon.” Ayurveda, then, is a personalized, intuitive health philosophy. According to Ayurvedic principles, each of us has a unique constitution governed by our physical and emotional makeup, as well as our lifestyle—the foods we eat, what time we go to sleep. These constitutions are called doshas, and they are linked to the elements. The doshas are vata (air and ether), pitta (fire and water), and kapha (earth and water).
In this monthly series running through 2012, community members recall milestone moments to commemorate and reflect on Kripalu Yoga.
In 1972, a small residential yoga retreat called Kripalu Center was founded in Sumneytown, Pennsylvania, by Amrit Desai and several of his students from the Philadelphia area. Desai had emigrated to the United States from India, where he was a close disciple of the yoga master Swami Kripalu. Over the next 40 years, Desai’s students integrated Swami Kripalu’s core teachings with psychology, science, and Western approaches to healing and self-development, creating groundbreaking programs and approaches to well-being. Today, Kripalu’s curriculum, professional training, and yoga research continue to be informed by the lineage of Kripalu Yoga. To commemorate the 40-year milestone, we asked several teachers and community members to reflect on what Kripalu Yoga means to them.
As a Kripalu Yoga teacher trainer, there is nothing quite so moving to me as getting to witness yoga-teachers-to-be at the end of their training practicing meditation in motion. At the end of an intensive, life-changing month, I get to witness a room full of souls allowing their sacred yoga prayers to unfold. Each one unique, each one a beautiful gift. In these moments, I have to pinch myself and say, “Really? I get to do this?”
—Jurian Hughes, Kripalu School of Yoga teacher trainer
I see my own concerns about fulfillment played out nearly every day of my professional life. I work at one of the biggest holistic retreat centers in America—Kripalu Center for Yoga & Health. We see more than 35,000 people a year here in our sprawling, former-Jesuit monastery perched high up in the Berkshire Hills of Western Massachusetts. Our guests come for various kinds of retreats: yoga, meditation, self-inquiry, couples’ work, healthy living. And almost every single one of them comes here in some phase of the mission to find this secret, hidden inner possibility spoken of in the Gospel of Thomas.