Within minutes, I was wearing the long pants and tank around the house, eager to break in the clothing before yoga class the next day. Immediately I noticed the fabrics were incredibly soft, comfortable, with a lounge-like vibe. To be honest, I didn’t want to take them off, and may or may not have slept in them that night, wearing them straight through to my planned vinyasa yoga class.

During class, neither piece got in the way—the pants, contrary to what many yoga clothing companies seem to use as the standard length for pant legs (i.e., TOO LONG!), were the perfect fit for me (I’m 5’6” and the pants were size small). My only general complaint was that the drawstring at the waist wasn’t quite as comfortable as an elastic fit for me—I wonder if this design choice was a matter of eco-consciousness or not (can the style of fold-over/elastic waists on competing brands not be made sustainably? I don’t know). Likewise, the fabric was a bit warm for the Southern California spring climate, but would be perfectly cozy for practicing in a Boston or Chicago winter. The pants stayed up no problem (I didn’t once have to hike them up or re-tie them) during a vigorous vinyasa flow class, even holding their position during Urdhva Dhanurasana (wheel pose) and inversions like Salamba Sarvangasana (shoulder stand).

The top was, as I expected from wearing it to bed, equally soft and comfortable. I also liked the message my ‘Namaste’ and lotus design on the front were sending to other practitioners in the class. In all standing and twisting postures (like Utkatasana and Ardha Chandrasana) the flowiness of the top didn’t bother me at all—of course, in inversions such as handstand (Adho Mukha Vrksasana), it flopped to my shoulders, so if you’re someone who prefers to cover your midsection in yoga, the style of this shirt (at least when upside down) may be too revealing. That said, the flared bottom fit of the top would be appealing to wear over leggings or even just as a casual day tank.

I enjoyed these pieces so much I wanted to learn more about the belief system of a clothing company calling itself such a free-spirited name as “Soul Flower.” On the company’s site, I learned that the brand has small, locally-minded beginnings: “Soul Flower was founded in 1999 by Mike and Peggy as a way to promote a bohemian, eco-friendly, and peaceful lifestyle.” The first shop was located on Grand Avenue in Saint Paul, Minnesota, providing wares to local college kids and self-proclaimed hippies.

Now the company has expanded (and I’m grateful!) to include an extensive online store. I’ve got my eye on the zig-zaggy organic leggings and more yoga-meets-lifestyle offerings like the Earth Recycled Boxy Top and Free Fly Ebb & Flow Top.

In the end, the best compliment of the clothing came from my husband a few days later when I was still lounging around our house in the yoga-meets-lifestyle duds.

“Those clothes are really cute,” he said—and this coming from a man who never seems to notice any of my fashion choices.

“Cute and eco-friendly and comfortable!” I exclaimed, sounding like the beginning of an advertising campaign—beliefs I hope will continue to be supported by Soul Flower and other sustainable-minded yoga companies who truly live up to the tenets of a yoga lifestyle.

Kaitlin Solimine is a writer and China specialist who blogs about mindful travel and lifestyle choices at Cold Mountain Collective. She is a co-founder and curator at HIPPO Reads. Follow her on Twitter.

I wrote a review of this product a few months ago, and was impressed with how this course is targeted towards experienced practitioners who want to go deeper in their practice. For whatever reason, so many of the yoga DVDs and podcasts out there are designed primarily for beginners, which is not of much use to the more seasoned yogi. Visvamitrasana: Vol. 1 of the Sage Series is unique in that it helps the serious practitioner break down and approach a particularly difficult pose, and it gives you the tools to do this in the comfort of your own home.

You can purchase Visvamitrasana as a download or on a flash drive at Amazon.com, iTunes, or directly from Inflextion Publishing. For a chance to win a free copy, post a comment below in response to this month’s theme:

What’s the most challenging yoga pose for you?

When posting your comment/entry, please make sure to use a valid email address so I can contact you if you win. One entry per person, please. The giveaway ends at 11:59 PM (CST) May 31, 2013. One winner will be selected at random using a random number generator. By providing your email address, you agree to be part of Inflextion Publishing’s email family. You may unsubscribe from this email list at any time.

To learn more about Visvamitrasana: Vol. 1 of the Sage Series, check out this short video:

Disclosure of Material Connection: I received one or more of the products or services mentioned above for free in hope that I would mention it on my blog. Regardless, I only recommend products or services I use personally and believe will be good for the yogis and yoginis who read my blog.

A grasp of fresh air (Photo credit: Bindaas Madhavi)

In some sense, this is a question you could ask about any aspect of yoga. With the physical asana practice, it’s a bit easier to come up with an answer. For a lot of people, yoga is just another form of exercise, so “the point” of going to yoga class is to, say, lose weight, tone your muscles, get ready for bikini season, etc. Of course, yoga is so much more than this, but it’s easy to fall into the trap of approaching yoga as mere exercise.

If you’re like me, though, you’re intrigued by the philosophical and non-physical aspects of yoga. But you might also be wary of esoteric or religious ideology. Personally, I’m pretty skeptical of chakras, doshas, nadis, or many of the other spiritual ideas you sometimes hear yoga teachers talk about.

I do, however, recognize that yoga has the potential to be so much more than just a good workout, so I am gradually tiptoeing my way into other areas of yoga beyond asana. For now, these two areas are meditation and pranayama. With each of these practices, I find myself struggling sometimes to relate it to the physical asana practice. I also find myself lost at times, unsure of what these practices are meant to accomplish in terms of the spiritual, emotional, psychological, or what have you.

With pranayama, I think I’m finally starting to get it. For years, I would do breathing exercises in yoga class just as a matter of course. I’d roll my eyes and just go along with it, annoyed that the teacher was wasting valuable class time on something that seemed to have no obvious purpose. I mostly felt like we were playing yogi, and that the pranayama exercises were really accomplishing nothing more than shortening the amount of time we’d have to do the fun stuff, namely, the asanas.

Nowadays, however, when the teacher leads us through some pranayana exercises, I find myself almost elated. I love this portion of the class, when I’m lucky enough to get it. Afterwards, when I reflect on my practice, I often think that the breathwork was the most challenging and rewarding portion of the entire class.

Part of this shift in attitude has been my growing realization that pranayama is a way to prepare for dhyana (meditation). Now that I have a regular meditation practice, I can better understand how pranayama fits into the larger yoga picture. When you control the breath and focus on counting the inhales and exhales, you’re engaged in the sort of mental activity that is the precursor to a clear mind. That is, you encourage your mind to focus, and by turning inward towards the breath, your mind is much less likely to indulge the random thoughts that usually occupy it. (Just try thinking about dinner while you’re in the middle of Breath of Fire, for instance, and you’ll see exactly what I mean.)

So if I had to say, in a word, what the purpose of pranayama is, it’d be this: focus. But focusing is not, in and of itself, meditation. According to the eight limbs of Ashtanga yoga, focusing the mind is an intermediary stage on the way towards meditation. This meditative state, what Zen practitioners sometimes call “empty mind,” is marked by perfect clarity and stillness. You’re actually not focusing on anything; rather, the mind is sharp without being directed towards any particular object or thought.

Admittedly, there’s something rather conspicuous missing from my discussion of pranayama, and that’s prana, or “life force.” This is a concept that’s really beyond my ability to understand. To be perfectly honest, I find most discussions of prana to be just as inaccessible as talk of chakras, nadis, and doshas. Perhaps I am too Western or modern or stubborn in my views, but I’m extremely skeptical of there being anything real that corresponds to the concept of prana or “life force.” Nevertheless, I still find myself drawn to the practice of pranayama. Yet the appeal is not intellectual. Instead, I find myself drawn to pranayama because of my immediate, first-person experience of it. Somehow, the act of doing pranayama is far more enlightening than reading or talking about it. I guess this is the case with many aspects of yoga. It’s worth noting that Patanjali’s Yoga-Sutra, a key text in the history of yoga, is a mere 195 lines. In this tradition, practice is paramount. Philosophical treatises and concepts can be useful tools, but they can also distract the well-meaning practitioner from truly embarking on the path of yoga.

(If you’d like to read an academic paper I wrote on Patanjali’s Yoga-Sutra, you can download the entire paper here. This was my final paper to complete my requirements for a PhD minor in Religious Studies at Indiana University.)

Related articles

• Prescriptions for Pranayama (yogajournal.com)
• The Importance of Pranayama, Working from the Inside Out (downdogontherocks.wordpress.com)
• Ashtanga’s Fourth Limb with David Garrigues. (elephantjournal.com)
• Ujjayi Breathing (pranayamayogastudio.wordpress.com)

Ah!

Something like this happened to me just the other day. Usually when I walk into the studio, my favorite teacher is sitting at the front desk ready to greet students and sign them in. But on this day, he was nowhere to be seen. Undeterred, I walked into the practice room and rolled out my mat. Along with five or six other students, I waited as the clock ticked past the scheduled start time of the class. Still no teacher. Finally, someone else walked in and announced that our teacher would not be coming (no explanation), and that there was going to be a last-minute sub. The other students and I looked around with pained expressions on our faces, and a few even glanced at the door to see if there might be a way to skedaddle without making too much of a scene.

Everyone ended up staying for the class, and the sub did a perfectly fine job of filling in for our regular teacher, especially on such short notice. But it was not what we had come for, and we could do little to hide our disappointment. People kept their cool, though, which is really quite an accomplishment.

Over the years, I’ve seen students react to a sub in some nasty ways. When I used to practice in L.A., students would sometimes shout angrily and then storm out of the studio as soon as they learned there was a sub. I’ve even seen students break down and cry! Obviously, these reactions are a bit extreme, but they’re not necessarily surprising if you understand what it is to have a favorite yoga class and teacher.

I know from firsthand experience that it’s a special thing when you find a yoga teacher who “gets it”. But it’s important to enjoy this relationship without cultivating a strong sense of attachment or even dependence. Yoga teachers come and go. Yoga students come and go. The practice, though, is always there, and as long as you find strength in that, you’ll be okay no matter who’s teaching the class.

Yoga teaches us to accept what is, instead of dwelling on what could have been, should have been, etc. Yoga also teaches us to be resilient in the face of challenge, and dealing with disappointment is one such challenge. So the next time your favorite teacher goes MIA, maybe approach it as just another opportunity to practice yoga. It might not give you exactly what you want, but the world seldom works that way.

“Bikram Sex Scandal Shocks Yoga World” was the headline of a recent article on the sexual harassment allegations against Bikram Choudhury, the celebrity guru who gave us Bikram Yoga, competitive yoga, hot yoga, and other wonders of the modern yoga world.

Bikram Yoga – with Bikram Choudhury (Photo credit: tiarescott)

Honestly, the only thing shocking about this scandal is that it took so long for it to happen. After reading Hell-Bent last fall, and after hearing all sorts of rumors from people in the Bikram world, I’d say it’s something of a miracle that a scandal like this didn’t break sooner.

I need some time to digest all of this before commenting on it. Actually, I’m not sure that I will say much of anything in the end, since my response to the John Friend scandal pretty much sums up what I have to say about this sort of thing. Every time another scandal like this “shocks” the yoga world, I feel like it’s just further confirmation of what happens when a yoga teacher’s ego becomes larger than life, and when doting students help to inflate that ego by giving him (yes, it’s usually a man) everything he wants in terms of praise, money, sex, and power.

Personally, I find myself attracted to teachers who exhibit genuine humility and generosity, and who do not attempt to build a cult of personality around themselves. No, I don’t think I’m necessarily a better judge of character than other people. Maybe I’m just more suspicious of celebrity yogis, since I’ve seen some of my own friends and teachers drift down that path of ego-mania. In my experience, the best teachers are those who teach primarily to serve others. There’s an obvious difference between this type of teacher — in speech, action, and intention — and the type of teacher who really just wants others to serve him and his ego.

Of course, none of this is to say that the allegations against Bikram are true. I don’t know Bikram personally, nor have I ever taken a class with him. So all I can say right now, in response to the “shocking” news of another yoga scandal, is this: Here we go again…

Related articles

• Bikram sex scandal: Yoga guru Choudhury accused of sexual harassment (Photos) (examiner.com)
• Hot yoga’s Bikram Choudhury accused of sexual harassment by protege (guardian.co.uk)
• Yoga Cults of Personality (yogaisforlovers.wordpress.com)
• Book Review: Hell-Bent by Benjamin Lorr (yogaisforlovers.wordpress.com)

Today, I am happy to report the results of my most recent A1C test. The number came in at 5.4, the lowest reading in years, and the first time since 2010 that I’ve had a reading in the normal range. This comes as a huge relief, and I suspect that the steady improvement in my A1C tests is the result of both my dietary changes as well as my return to a more physically demanding and regular yoga practice.

I realize that it’s very difficult to establish causation on the basis of correlation. Also, I am not a medical professional, so I do not feel qualified to make claims about what will or will not improve someone else’s health, especially when it comes to something as serious as diabetes. However, I suspect that my own experiences with prediabetes may be of some interest to others who are also struggling with this condition.

So here’s what I can report, with a good degree of certainty, about what has happened to me. I injured my shoulder in 2010. As a result of this injury, I basically stopped doing vinyasa flow yoga for almost two years. For about six months, I couldn’t even lift my arm, so there was no way I was going to be able to do poses like Down Dog or Chaturanga. And for almost two years, I struggled to do basic things with my shoulder and arm without excruciating pain. Then, sometime last summer, my shoulder began to heal almost miraculously. (Actually, I think the combination of time, physical therapy, and acupuncture did the trick.) I started doing vinyasa flow yoga again, and now, about eight months later, I’m jumping up into handstands again like I never missed a beat.

What’s so remarkable about all this, in terms of my prediabetes, is that there seems to be a strong, inverse relationship between the amount of yoga I do and my A1C readings. My blood glucose levels starting rising at almost exactly the same time that I hurt my shoulder and stopped doing vinyasa flow yoga. And they kept rising during the time that my shoulder injury kept me sidelined. Then things began to turn around at almost exactly the same time that I started doing physically demanding yoga again. Coincidence? I can’t say for sure, and it’s quite possible that other forms of exercise may have had the same effect. It’s also possible that yoga had nothing to do with my improved A1C readings, and that it’s a result of my dietary changes. Whatever the case may be, though, something I’m doing seems to be working, and I’ll stick with it as long as it keeps my blood sugar under control.

A final point I’d like to make is that the type of yoga I do seems to make a huge difference. Even when I was injured, I managed to do some restorative yoga, Hatha, Yin Yoga, and other forms of gentler yoga. These styles of yoga are wonderful, but they do not challenge the body aerobically or anaerobically in the way that a hard Ashtanga or vinyasa flow class can. If yoga can help people struggling with blood glucose problems, I suspect that it will be these more physically challenging forms of yoga that will provide the most benefit. There’s nothing quite like the feeling of being wrung-out after a kick-ass flow class. It’s a combination of sheer exhaustion and pure bliss. Sometimes, your entire body buzzes as you lie there in Savasana, and you can almost feel the individual cells in your body throbbing with renewed life. Maybe this is a sign that the body is becoming healthier and functioning more efficiently. Whatever it is, the more I “buzz” in my yoga practice, the lower my A1C numbers seem to go.

Related articles

• Yoga and (Pre)Diabetes (yogaisforlovers.wordpress.com)

These yoga mats are pricey, but with the Yoga Reincarnated, you’re getting a dense, sturdy mat that will last much longer than those squishy foam mats which seem to disintegrate as soon as you touch them. Also, whenever you are ready for a new mat, Kharma Khare will give you 50% off your next purchase if you return your old mat (which they will turn into yet another mat). That’s a pretty good incentive to recycle, and in the long run it makes the price of the Yoga Reincarnated comparable to similar mats on the market.

Yes, those are little pieces of rubber tires in there!

Here’s the theme of this month’s giveaway:

What do you do with all your used yoga mats?

To enter this month’s giveaway, simply post a comment below in response to the theme. You can write as much or as little as you want, but make sure to use a valid email address so I can contact you if you win. One entry per person, please. The giveaway ends at 11:59 PM (CST) April 30, 2013. One winner will be selected at random using a random number generator. By providing your email address, you agree to be part of the Kharma Khare email family. You may unsubscribe from this email list at any time.

If you’d like to learn some more about Yoga Reincarnated and Kharma Khare, check out this cool 90-second video:

Disclosure of Material Connection: I received one or more of the products or services mentioned above for free in hope that I would mention it on my blog. Regardless, I only recommend products or services I use personally and believe will be good for the yogis and yoginis who read my blog.

Wow.

Personally, I stopped buying anything from this company a long time ago, probably around the time they went public and turned into a multi-billion-dollar monster. There are plenty of reasons to boycott Lululemon, and there are plenty of folks out there who will tell you why. Now it seems there’s a whole new reason to stay away from Lululemon: the “show me your butt” return policy.

Related articles

• Seeing through Lululemon’s Supply Chain (brettwilburn.wordpress.com)
• Lululemon Says Owners of See-Through Pants Should “Bend Over” (theatlanticwire.com)
• Lululemon’s Too-Thin Yoga Pants Fiasco Could Cost the Company Over $20 Million (theatlanticwire.com)
• Lululemon’s Too-Sheer Yoga Pants Reveal Problems In Company’s Supply Chain (npr.org)

Most exclusive yoga class in town. (Photo credit: theqspeaks)

I ventured over to the studio and signed up for a new student intro pass. Much to my dismay, though, I was not allowed to take a class with the studio owner because there are some prerequisites that I had not met. In particular, in order to take a Level 2-3 class with the owner, you have to take five Level 1-2 classes and get permission to move to a “higher” level. Personally, I find this sort of requirement a little off-putting. I don’t know the owner of this studio at all, so I don’t want to make assertions about her character or personality on the basis of this policy. But as a longtime yoga practitioner, I can say that a class labeled as “permission required” rubs me the wrong way.

There are some legitimate reasons for wanting to restrict Level 2-3 classes to more experienced students. As a former teacher, I know how frustrating it can been when a bunch of new students show up at your advanced class and force you, more or less, to teach the class in an entirely different way.

As a student, too, I prefer it when the classes labeled as advanced or Level 2-3 actually deliver what’s advertised. I’m far more likely to be a repeat customer to a class or studio when I know that dedicated, serious, regular practitioners will be practicing alongside me. In many ways, yoga is a group activity, even if we each do our own practice on our own mats. The attitude, personal commitment, and experience of each student infuses the room with a certain energy. This energy changes when a lot of beginners are in the class.

Despite these considerations, I still don’t see why it’s necessary for any teacher to restrict or regulate attendance to their classes as if it’s some sort of exclusive night club. When I used to live and practice in L.A., I remember seeing some Level 3-4 classes that you could attend only by invitation. On several occasions, I was invited to attend these classes, but I always declined because I found the whole notion of an “invite only” class to be absurd. If a class is really too difficult for some students, let them come and find out for themselves. There’s really no need to put up a velvet rope around the class and place a bouncer outside. But that’s what it feels like when a teacher requires students to get permission in order to attend his or her class.

What I’m getting at, ultimately, is that “permission required” classes smack of yoga elitism. Whether or not this is the intended message, “permission required” suggests that the teacher thinks her class is so hard, so uniquely challenging and special, that no schmo walking in off the street can handle it.

Unfortunately, in the case of this Chicago studio, I won’t be able to find out whether this celebrity yoga teacher’s classes really are the bee’s knees, because my intro pass is only for three classes, but I’d need to do five Level 1-2 classes to get permission to practice with her. Maybe the owner’s classes are amazing, and maybe I would have become a monthly unlimited customer had I had the chance to find out. But since I am not allowed to make a decision for myself about what classes I can and should take at this studio, I’ll probably stick to practicing at studios where the students get to choose their teachers, and not the other way around.

The third principle of Yama is asteya, or nonstealing. At first glance, this may seem like a straightforward ethical principle or dictate, one that we’ve all understood since we were toddlers. As Stone argues, however, asteya is much broader in meaning than, say, “thou shalt not steal.” In the Ashtanga Yoga worldview, stealing is not just taking things which are not freely given to us; it includes any act of taking more than we need. So when we act out of greed and accumulate simply for the sake of self-aggrandizement and endless pleasure, we are actually stealing from others, because we are taking things that are not necessary to meet our needs, but our wants.

This is particularly problematic for those of us embedded in consumer culture. We buy things, of course, for subsistence — i.e., we need clothes, food, shelter, as well as books to nurture the mind, music to soothe the soul, etc. But eventually all this buying becomes overbuying, and we buy not to meet our needs, but to “fill up lack”. So how can we distinguish between a need and a want? Stone does not provide a list against which we can compare our recent consumer purchases. Rather, he provides a more flexible and open-ended set of tools to help each individual decide for himself what constitutes a true need versus an unnecessary want.

With respect to any action, we can ask ourselves the following three questions:

• Will your action cause harm to you?
• Will your action cause harm to others?
• What is the quality of the intention in the choice you’re making? (Is your choice motivated by greed, hatred, or delusion; or is it motivated by love, generosity, and benevolence?)

By asking ourselves these questions, and by answering honestly, we will know whether an action is in line with Yama. Yoga ethics, then, does not issue dictates against specific actions, since the context, intention, and unique circumstances of an action will determine its permissibility. In other words, yoga ethics provides us with tools of perception and insight that allow us to make right choices. It does not tell us which choices are right.

Finally, Stone proposes that the cure or antidote for stealing is nonattachment. This is not just nonattachment to the objects of our desire, but a nonattachment to our sense of self (what Stone calls the “ego-self”). When we recognize that the self is fluid, and when we realize that the self and other are one, we will be released from the sorts of impulses that lead to stealing (as well as lying, cheating, violence, etc.).

COMMENTARY

This chapter, like the previous two chapters on ahimsa and satya, lacks focus and wanders off topic with some regularity. When I first began reading this book, my hope was that the chapters dedicated to Yama would each be a careful study of one of the five yamas. Instead, the experience of reading these chapters is more like a treasure hunt. There are worthwhile nuggets of wisdom and insight to be extracted from each chapter, but it requires a bit of digging, as well as patience.

So what are the worthwhile nuggets in Chapter 7 – Asteya: Nonstealing? I found the most compelling idea in this chapter to be Stone’s claim that asteya applies to actions in which we take more than we need. This is not how we typically understand the dictum “do not steal” or “thou shalt not steal.” We usually think of stealing as an action that involves taking something that belongs to someone else. The concept of ownership is key here. Also, the concepts of “I” and “other” are necessary components of this understanding of stealing.

In contrast, Stone presents asteya within a totally different web of philosophical and metaphysical concepts. This worldview includes the basic idea that all things are interconnected. It also includes the idea that the “ego-self” is a false construction of the mind, and that the hard line we draw between “I” and “not-I” is also a falsehood. What this means, practically speaking, is that harm done to a river is harm done to myself. Stealing from my neighbor is stealing from myself. Lying to you is lying to myself.

Here’s a concrete example to better illustrate the consequences of Stone’s view of asteya. Imagine a person, let’s call him Igor, who is poor and destitute, and who is unable to feed himself due to a rash of bad luck and poor choices. Now let’s imagine Igor is really hungry, so he walks into a Walmart and slips a few pieces of fruit into his jacket pocket, and walks out without paying. Typically, we would say that what he did is stealing. But if we adopt the worldview presented by Stone in this chapter, things may not be so straightforward. We have to consider the larger picture — e.g. it might turn out that the arrival of Walmart in Igor’s community has caused many small businesses to go under, decimating the local economy. Now who is stealing from whom?

I don’t mean to suggest that Stone supports shoplifting, or stealing from multinational corporations. My point with this little story is to illustrate the difference between two definitions of stealing. One definition relies upon a “mine vs. yours” calculus. The definition we find in Yama, by comparison, encourages us to think in terms of “need vs. want”. This way of seeing things is perhaps more flexible, taking into account a wider range of considerations than just our usual ideas about ownership and property rights.

The upshot of all this is pretty profound. If stealing is more than just taking what is not yours, then we are all engaged in acts of stealing pretty much all the time. When I go to the store and buy, for instance, a brand new pair of shoes, I am probably stealing. This is especially true if I’m buying the shoes out of ego or vanity, and not because my old shoes are so worn out that I can’t wear them anymore. If the shoes are made in a sweatshop, or under other undesirable conditions, then I am really stealing, since the low cost of my shoes is essentially being subsidized by the slave wages being paid to the worker on the other end.

Does this mean we should all stop buying things, and withdraw from consumer society altogether? Probably not. And, in any case, it might be close to impossible for us to do that in the modern world. But reflection upon asteya, and Yama more generally, compels us to think more carefully about our actions. The three questions Stone poses above can guide us see our actions more clearly. If you are honest with yourself about how your actions harm other people, the environment, as well as yourself, you may change (but not abandon altogether) your consumer behavior. Perhaps more importantly, if you are honest with yourself about your intentions and motivations, you may begin to change your mind about what your needs and wants are in life. And this shift may have an even greater impact on your choices and your actions.

Related articles

• Read-Along: Yoga for a World Out of Balance (Chapter 6) (yogaisforlovers.wordpress.com)
• Read-Along: Yoga for a World Out of Balance (Chapter 5) (yogaisforlovers.wordpress.com)