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.

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.