Outer and Inner Vision)

Dr. Manisha Kshirsagar, BAMS (Ayu. India) www.AyurvedicHealing.net 831-462-3776 ______

Netra Yoga (Outer and Inner vision)

Ayurvedic Physiology of Eye:

• Main dosha: Pitta • Subtype of Pitta: Alochaka Pitta Functions of Alochaka pitta: • Visual perception • Luster, color, Light, Image Absorption • Focus • Eye emotional response

Causes for Eye Disorders: A. Physical Causes: • Ushnabhi taptasya: After coming from hot weather immediately take cold water shower • Constant staring at some object (Computers, screen)

www.AyurvedicHealing.Net • Working at night shifts • Abhighat (due to traumatic injury) • Asatmya Indriyartha Samyoga (overuse, underuse and abuse your eyes) • Excessive sex, Salt, Sour increases Pitta and Rakta leading to eye disorders • Vega Avarodha : By suppressing natural urges

B. Mental Causes: Prasakta (attachment), Samrodan (crying), Kopa (anger), Shoka (grief), Klesha (suffering)

Ayurvedic Types of Eye Disorders:

1. Vata Eye Disorders: • Dry, tired and scratchy eyes • Problems with tear production • Disruption of blinking mechanism • Difficulty on concentrate/driving or reading 2. Pitta Eye Disorders: • Redness/blood shot • Burning sensation • Headaches • Inflammation, Irritability • Sensitive to light 3. Kapha Eye Disorders: • Discomfort, Itching • Heaviness, puffiness • Blurry vision • Eye discharge, mucous deposits/slimy discharge • Pain, Headaches, nausea • Drooping Eyelids

Diet: Nourish your eyes with Sattvic, freshly prepared foods. Pitta pacifying: Cooling foods, leafy greens and juicy fruits Vitamin A: Carrots, potatoes, Sweet potatoes, Squash, Pumpkin, Papaya Vitamin C: Chili pepper, Broccoli, Berries, Guava, Grape fruit, Brussels sprouts Lutein and Xeazanthin : Spinach, Kale, Tomatoes, Artichoke, Avocado and Eggs

www.AyurvedicHealing.Net Omega 3: Salmon, eggs, Turkey, Walnuts, Flax, Chia seeds Zinc: Eggs, peanuts, whole grains, pumpkin seeds Ayurvedic Herbs: • Amalaki, Lotus, Rose, Jasmine, Shatavari, Bramhi, Turmeric, Sarsparilla, Punarnava, Rasanjan (balberica), Shobhanjan (Drum sticks) Triphala, Saffron, Garlic, Cayenne, Ginkgo biloba, Licorice, Green tea, Amalaki, Punarnava • Netra rasayana: Triphala (with ghee and honey) • Saptamrit loha, Praval pishti

Ayurvedic Treatments: • Aschotana- Herbal decoction drip • Tarpana—Netra Basti/ Aksi Tarpana • Anjana—collyrium/Salve • Putapaka—Application of fresh Herbal Juice • Pindi/Bidalaka—Herbal paste around the eyes • Tratak---Yogic Shat karma Tips for your Eyes: • Gaze at sunrise, sunset and full moons • Eye Exercises: Palming, Blinking, Eye rinsing • Yoga asanas, Pranayama • Meditation • Treatments like Pad dhara, Shiro basti, Shiro lepam, Nasya • Foot massage with Marma points with kanse metal bowl • Walk barefoot on green grass and sand • Himalayan salt baths • Apply Henna on your feet • Use a hat and sunglasses in hot weather • Use herbal eye drops • Herbal ghee: Triphala ghee, Licorice ghee, Dadimadi Ghee Inner Vision: • Symbolizes spiritual wisdom, power beyond ordinary eyesight • Connection with Sthapani marma/Ajna chakra • Higher Consciousness/State of enlightenment • Mental clarity/Focus/ Concentration • Awareness • Visualization

Document provided to and used by NAMA with permission from Dr. Manisha Kshirsagar

www.AyurvedicHealing.Net The Renaissance of Spiritualized Ayurvedic Health Care in America Today Reframing Ayurveda as a whole-person compassionate health system

By Acharya Shunya Pratichi Mathur

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There is a direct relationship between physical, mental, and spiritual health, as per Ayurveda. Spirituality is paramount to understand the basic building blocks of human individuality, and to support the deepest healing and total transformation, which is possible when existential suffering (that every human being experiences at some time or other in life), is directly addressed with spiritual knowledge of the invincible Self.1

Spirituality speaks to ultimate concerns, coping with the stress of life, personal strivings, and issues of adaptive functioning. Physical medicine has limitations in this capacity, and this is where the need to blend the hard science of disease management with pragmatic spirituality becomes apparent.

The Rishis, who were the original authors of Ayurveda, were thinking ahead, and they gifted humanity a unique medicine that is simultaneously a way of life or an art of living, to protect and optimize health. Ayurveda is a science-based system of medicine to overcome chronic and acute physical disease, and finally, a spiritual path or a lofty philosophy to approach the transcendent or ultimate reality via a purified mind. This purified mind reveals the truth of a subtle, spiritual core of the true Self (Atman), which is beyond the suffering of body and mind, always whole, healthy, incorporeal, ethereal, eternal, and which survives death. 2

In this last capacity, Ayurveda seems to be able to satisfy the individual need for a sense of meaning in life (Trivarga)3 and the search for larger purpose in life (Moksha)4. “Meaning” may also include moral or ethical values (Dharma and Sadvirtta)5 that are universal, and emerge from Ayurveda’s view of the ultimate sacred reality (Brahman), which surpasses

1 Charaka Samhita, Sutra Sthanam, I, Shloka, 55-56 2 Charaka Samhita, Sharira Sthanam, I, Shloka 59 3 Ashtanga Hridayam, Sutra Sthanam, I, Shloka 2 4 Charaka Samhita, Sharira Sthanam, V, Shloka 16-19 5 Charaka Samhita, Sharira Sthanam, II, 46-47

What is remarkable is that Ayurveda is perhaps humanities’ one and only system of health and recovery that corroborates the state of ideal or perfect health with a state of “transcendence,” or meta-experience of a transpersonal, unity consciousness.6 This outlook reflects Ayurveda’s spiritual Vedic roots and alignment with Vedic cultural ideals.

The concept of “love” in Ayurveda goes beyond the felt transitory “emotion,” into an abiding belief system, comprising of compassion, altruism, forgiveness, patience, tolerance, support, empowerment, respect, responsibility, etc., which shape intent, and guide our actions, both towards our self, and all other beings (Sarva Bhuta Hita).7

Thus, Ayurveda is a complete spiritual tradition (Adhyatmika Darshan). Ayurveda does not incorporate consciousness as part of its therapy as an adjunct. In contrast, in Ayurvedic medicine, life itself is described as a tripod of consciousness (Atman), body (Sharira), and mind (Sattva) 8 . Ayurvedic medicine is, thus, the first medicine of mankind ever to systematically and comprehensively incorporate spirituality, or consciousness, as the most essential aspect of healing, without which life itself is not possible.

This understanding is vastly different from other healing sciences, which regard the subject matter as either purely physical or purely mental. Most medical systems claim their hard- earned pragmatism by denying, or at least ignoring, the possibility of the existence of consciousness.

The unique Ayurvedic approach positively empowers humans in their search for true health, by reminding us fragile humans of our inherent potential to self-heal by reclaiming connection with our spiritual Self, which is eternally whole, universally connected, and one with the ultimate reality. This spiritual Self is a source of plenary existence (Sat), plenary

6 Charaka Samhita, Sharira Sthanam, V, 22-24 7 Charaka Samhita, Sutra Sthanam, VIII, 29 8 Charaka Samhita, Sutra Sthanam, 1, 46-47

The Self is an enigmatic, mighty power to the unversed, but Ayurveda invites each one of us to recognize this susbstratum of uninterrupted, immortal consciousness, and become familiar with our true nature, our eternal Self, through spiritual understanding. Once we begin to entertain the possibility of a transcedental Self that animates and outlives our fragile phenemonal body-being, we begin to appreciate our life in all its colors, depth, and essence. We will finally become ready to receive the supreme gift of spiritual knowledge (Atma Jnanam), which the Vedic Rishis were intending for all human beings.10

Ayurveda does not neglect one dimension at the cost of another. Ayurveda emphasizes that, for a healthy and fulfilled journey through life, all dimensions of ‘life’ are corelated, equally significant, and co-operational. No other system of healing, apart from Ayurveda, delivers so comprehesively physical, mental, social, moral, ethical ecological, environmental, and above all, spiritual health for the journeying soul.

Spirituality versus Religion

To continue to advocate a meaningful inclusion of spirituality in medicine, it is necessary to clarify a difference between the terms “spirituality” and “religion.” Spirituality is, indeed, a multifaceted and multidimensional intellectual, experiential, and behavioral human quest for meaning, purpose, and expression of truth in life (known as the pursuit of Moksha in Ayurveda). It is also the mindful embodiment of universally applicable and entirely humane ethical values and beliefs by which an individual acts, lives, and makes decisions in life (included under the concept of Dharma in Ayurveda).

The emotive aspects of spirituality involve feelings of optimism, hope, empathetic connection to all beings, compassion, care and love, a sense of inner centeredness, peacefulness, and finally, a continued reliance upon inner resources, in the form of an inner conviction of the presence of a cosmic power greater than oneself. This is subsumed under

9 Charaka Samhita, Sharira Sthanam, I, 83, 155 10 Charaka Samhita, Sharira Sthanam, I, 143-146

Spirituality expresses itself in the ability to grow, learn, deserve self-worth, and to give and receive spiritual love with ease. A spirituality driven person, as a result, has a healthy relationship with self, others, the society, the natural environment, and this entire universe at large.

Religion, on the other hand, is a canonized set of beliefs about spirituality, headed by a group of individuals, and each religion attempts to help connect its followers to its unique “concept of spirituality” through its own body of practices, theories, rituals, and codes. Many find religion as a first door into the realm of spirituality, and others may find spirituality via other doors – not religion.

Spirituality, unlike religion, is the greater, more developed notion, and it can and does exist despite religion, as evidenced by the sciences of Ayurveda, Yoga, and Vedanta. An experience of spirituality is entirely possible even for the atheist or agnostic, who may choose to connect to a higher truth via nature, the arts, music, philosophy, and even the pursuit of pure science, since spirituality is a universal mind state that is connected to a meta-reality.

Precluding Spiritual Crisis As per Ayurveda, because we are really spirit with a body and mind, our spiritual nature is primary, and our psychological and biological nature is secondary and dependent upon our spiritual nature. Hence, to be spiritually cognizant is important for the health of the other two dimensions of existence (body and mind).

This is why those who are spiritually inspired and have a sense of connectedness with a universal truth experience hope, meaning, purpose, and inner strength. However, if there is a spiritual non-alignment for any reason (negative religious experiences in the past, life situations, such as terminal illness, or tremendous personal loss that make one spiritually estranged), then individuals can experience existential isolation, mindlessness, meaninglessness, utter dismay and hopelessness that go beyond what can be fixed by mental health practitioners. This is a spiritual crisis and it has a lasting negative impact on

Ayurveda wants to proactively prevent spiritual crisis, by informing each human being of their spiritual Self, Atman, from the get go. For a concept of health that goes beyond the limitations of body and mind, Ayurveda informs us that we are ultimately spirit, Atman, which is one and the same with the Universal Truth, or Brahman.

Atman and Brahman are not divinely illustrious personalities or godheads, but actually facets of the same Ultimate Reality, which transcends name and form, is permanent, immutable, unchanging, uncaused, non-dual ground of this diverse creation. While both terms ultimately refer to the same truth, Atman refers to the reality of consciousness expressed in living beings, while Brahman refers to the same consciousness in its purely transcendental, infinite state.

Evidently, the realization of the identity of the personal Self with transcendental consciousness is the highest goal of human life, as per Ayurveda.11 Further, this is not hard or impossible, teaches Ayurveda (in tune with the Veda), because this consciousness, or Spiritual Self, is “self-revealing,” and its presence can be immediately known and experienced through the agency of a quieted mind. This consciousness, Atman, is indeed self-luminous.

It is to the credit of Ayurvedic medicine and its expansive sweep into the nature of existence that the multi-dimensional living being – you and me, can hope to heal not only in body and mind, but also reclaim, at any time, our spiritual nature. There is hope. We can hope to be “seen.” We can hope to be appreciated with all our complexity. Our experiences are all valid, each and every one of them; and, we are not merely dismembered organs, structures, and functions; we are whole. We are more than our parts. We are lofty spirits having a local experience on this planet called earth, in this process called life. We are in all and all is in us. Everything is essentially as it is meant to be. Everything is peaceful, if we choose peace. Everything is one, regardless of whether we see diversity. Our true Self sings this soothing song. Listen. Let us hear it together through Ayurveda - this is the invitation of the Rishis, no less.

11 Charaka Samhita, Sharira Sthanam, I, 155

The Opportunity

Despite such a rich spiritual background, in India, Ayurveda's country of origin, we witness more and more a preference toward a biopharmaceutical statistical model; and the word "holistic" is highly limited in its professional application. Focus upon psycho-spiritual dimensions of health is minimal, if not absent. This is an unfortunate situation, partly due to the Ayurveda fraternity’s preoccupation with modern physical sciences and attempts to launch Ayurveda on the same footing as mainstream medicine. While there are pros and cons to this approach, the bottom line is that spirituality is being marginalized amongst Indian practitioners of Ayurveda, as well in the Ayurveda education process.

In contrast, we witness the greater acceptance and emergence of a "whole person" model of Ayurveda in America, wherein the human subjects' psycho-spiritual needs are compassionately addressed, while not neglecting the body at any time. Ayurvedic education, practice, and public image in America are concomitant with spiritual and mental benefits, along with physical health improvement.

The Ayurvedic community of America can conceivably create history and a renaissance of sorts by enabling a fresh paradigm to apply Ayurveda's multi-dimensional model to alleviate suffering. An increasing number of published studies are examining the connection between spirituality/religiosity, health, and quality of life. When spirituality is accepted as a value by the Ayurvedic profession, it becomes the basis of a compassionate attitude and service toward those who are suffering.

Practitioners in America will have to be on guard, however, against the quick commodification of Ayurvedic spirituality, as is unfortunately the trend in new-age culture. If we, as a community, do not define what the basic premise of Ayurvedic spirituality is from the source texts, and what its landmark principles and salient features are, a misappropriation of an ancient spiritual wellness tradition cannot be ruled out. In the current era, when the ancient wisdom that was once passed on carefully from teacher to select student, can now be bought and sold literally over the click of a button, its application, too, becomes driven by market trends.

This paper provided the background of the lecture on “The Renaissance of Spiritualized

All Rights Reserved. © Acharya Shunya Pratichi Mathur, 2015 6 Ayurvedic Health Care in America Today.” At the live session, speaker Acharya Shunya will chant select verses from the Ayurvedic source texts that demonstrate the truly holistic teachings of the great Rishis.

Practitioners in America can take wisdom forward today, to continue to bridge the great divide between the material and spiritual dimensions of health that has beset Ayurveda today. This talk will broaden the understanding of the role of spirituality and compassion in improving the health and wellbeing of patients, families, and healthcare providers. The speaker will not only provide the theoretical background of spirituality in Ayurveda, but also highlight Ayurvedic tools that support spirituality and evoke patients’ own abilities and inner resources to manage stress, challenges, and existential question marks.

Acharya Shunya

Note: This Document provided to and used by NAMA with permission from: Acharya Shunya Pratichi Mathur

About the Presenter

Acharya Shunya is an internationally renowned, Ayurvedic

healer, teacher and scholar of Ayurveda. Shunya underwent 14 years of classical training and apprenticeship in Ayurvedic medicine at a traditional school (Gurukulam) of Ayurveda in the holy city of Ayodhya, Uttar Pradesh, India.

Acharya Shunya is Founder of Vedika Global, Inc. California- based non-profit foundation which manages and promotes an awarded, international School of Ayurveda and Vedic Studies that imparts training in Ayurvedic Medicine and Public Health over a 5-year clinical program. As a teacher of Ayurveda, she trains doctoral level students, medical interns and lectures worldwide.

Shunya is President of California Association of Ayurvedic Medicine (CAAM) and in that role, she leads statewide campaign for Ayurveda education and legislation, and also hosts Ayurveda conferences at state and national level. .

All Rights Reserved. © Acharya Shunya Pratichi Mathur, 2015 7 Shunya has been practicing Ayurveda for the past 27 years, and has successfully treated many clients; she specializes in chronic health conditions, reproductive and women’s health, and underlying hormonal, emotional/psychological and spiritual imbalances that women experience. Shunya approaches to restoring health on all levels, helps with removing not only the presenting health imbalance but also its deeper-seated causes. As a Ayurveda Psychologist and teacher of ancient spiritual wisdom from the tradition of Vedas, Shunya understands the importance of attending to the mind, body, and spirit to achieve optimal health. Using the science of Ayurveda, she helps her clients with anxiety, depression, life transitions, and other emotional issues that afflict physical health.

Acharya Shunya is considered a pioneer in reviving the ancient Gurukulam System of Education in Ayurveda. Her own classical Ayurveda knowledge stems from 14 years of rigorous, Gurukulam-based training in Ayodhya, India. Acharya Shunya thus supports the preservation, promotion, and teaching of the complete, holistic science of Ayurveda and allied Vedic sciences through Vedika Gurukulam, which she founded in 2008. Vedika Gurukulam is the first school worldwide to return to the traditional Vedic model of in-depth, experiential education, where Ayurveda is taught and lived in its classically pure form, rooted in the ancient Veda and the oral, lineage-based Gurukulam education system.

For her trailblazing work in reviving Gurukulam education, Acharya Shunya was bestowed the Mother Padmavati International Ayurveda Award by the prestigious Institute of Indian Medicine; the Nalanda Award for Excellence in Ayurvedic Education by AAPNA; and was honored by AYURA and FERATSM foundations, India and Global Women Power Award, USA.

Shunya has been practicing Ayurveda for the past 27 years, and has successfully treated many clients; she specializes in chronic health conditions, reproductive and women’s health, and underlying hormonal, emotional/psychological and spiritual imbalances that women experience. Shunya approaches to restoring health on all levels, helps with removing not only the presenting health imbalance but also its deeper-seated causes. As a Ayurveda Psychologist and teacher of ancient spiritual wisdom from the tradition of Vedas, Shunya understands the importance of attending to the mind, body, and spirit to achieve optimal health. Using the science of Ayurveda, she helps her clients with anxiety, depression, life transitions, and other emotional issues that afflict physical health.

Acharya Shunya leads statewide Ayurveda education and legislation as President of CAAM, and has served on CAAM’s Board of Directors since 2007. She was invited to co-chair the International Delegates Assembly at the prestigious World Ayurveda Congress, a 40-country consortium

All Rights Reserved. © Acharya Shunya Pratichi Mathur, 2015 8 promoting global education and worldwide Ayurveda accreditation. Acharya Shunya also serves on the Council of Advisors (CoA) and Visiting Faculty of Taksha University School of Integrative Medicine, based in Virginia, USA.

Acharya Shunya is Advisor to internationally known Mind Body Soul Magazine, Tathaastu Magazine, and Yoga Bharati, the US affiliates of SVYASA (Swami Vivekananda Yoga Anusandhana Samsthana) Yoga University. Her work is featured in San Francisco Chronicle, Yoga Journal, and Tathaastu Magazine. She teaches year-round and lectures worldwide.

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Websites: Contact: www.vedikaglobal.org [email protected] www.ayurveda-caam.org www.worldsevafoundation.org

Note: This Document provided to and used by NAMA with permission from: Acharya Shunya Pratichi Mathur

Document provided to and used by NAMA with permission from Souvik Dua Agenda • The Karmic Mesh • Model • Chakra, Tattwa and Dosha • Jyotish - Tripod of Life & Rasis • Trik Lords & Karma • Case Studies Karma

Kriyaman Sanchita = Prarabdha + Kriyaman Kriyaman Prarabdha Notes on Karma

• When Sanchita Karma = 0, soul achieves Moksha • Prarabdha Karma can be Driha, Adriha, Drihadriha • Sources of Kriyaman karma are – soul (Vachaka), mind (Manasa) and body (Sharirik) karma • Karma an important factor in client consultation The Model Chakra, Tattwa and Dosha

Tawa Planet Chakra Dosha Taste Balance

Earth Mercury Mooladhara Tri Doshic Mixed Bier

Water Venus Swadhisthana Kapha Sour Salty

Fire Mars Manipura Piah Bier Sweet

Air Saturn Anahata Vata Salty Sweet

Ether Jupiter Vishudhi Kapha Sweet Bier Tripod of Life and Jyotish Trik Houses & Lords – Pending Karma Case 1 Case 2

“A Six-Pack of Draksha”

Integration of Ayurveda with American Culture

Controversies and Commentaries ~

Health Crisis in America / Ayurveda as THE Answer

Obesity / Love / Chronic illness ~

Obstacles to Ayurvedic Recognition – The Word

Sanskrit

Yoga / Acupuncture Lessons

Spa-yurveda

Spirituality in a Rajasic Culture

Magic Bullet / Fast Fix Culture

Popular but Ayurvedicly “Bad” Foods

Unpleasant Ayurvedic Treatments

Ayurvedic Religious Associations / Hindu Icons

Astrology

Heavy Metals

Allopathic Acceptance / Quackary ~

Easy-Fix Ayurveda Treatments

Digestion Principles Apply to All

Individuality / Body Types / Overcoming Over-grouping ~

Advertising Campaign

Licensure Levels

Ayurvedic Organizations Unity

Guest Commentators

Dr. Jay Apte

Dr. Ram Harsh Singh

Dr. Vivek Shanbhag

Dr. Suhas Kshirsagar

Dr. Vasant Lad

Dr. Fiona Dulbecco

Produced and Moderated by

Dr. Paul L. Hoffman

Document provided to and used by NAMA by Dr. Paul L. Hoffman Joyfully Integrating Ayurveda Into Your Home and Community Life

I. Ayurveda: A religion or a way of Life? A. Public perceptions – the stories we hear B. Yoga (spiritual practice) and Ayurveda C. Media Coverage – Deepak Chopra, Dr. Oz, Oprah D. NAMA Conferences and the presence of Hinduism

II. First Level Ayurveda – 90% of the story A. Diet – 90% of the 90% - The biggest threat TODAY – PROLIFERATION OF GMOS (STORY FROM INDIA) B. Exercise C. Hygiene D. Relaxation E. Mind/spiritual orientation – Without this in place, without an understanding at this level, the success of an ongoing Ayurvedically- based lifestyle is less likely – WHY? Mind precedes Body F. First Level and Second Level – Supplementation – just another pill- popping mentality?

III. The Challenges A. What is the purpose for wanting to engage Ayurveda? (Macrobiotic model of the 7 aspects of eating – Gourmand, Gourmet, Social, Health, Philosophical, Moral, Spiritual) 1. Survival 2. Health 3. Above listed reasons… B. Family Issues (How much support? How much participation or is just going to be “your thing?”) C. Culture – “Dog in the Street” 1. Understanding Ayurveda in the Context of Relative DHARMA D. Financial Concerns – Keeping It Simple and The Whole Foods Conundrum (Back in the days…neither sheik or expensive) E. Location – Climate concerns, Rural, Urban, Suburban F. This is NOT India 1. Not everyone want or feels good with Kichadi G. Age concerns – Stages of Life- KAPHA, PITTA, VATA – your changing needs H. ZEALOTRY – Dogma guarantees Downfall (LERMANTOV Story) I. The world we find ourselves in – Global; Warming, Fukashima, Monsanto, etc…

IV. Creating Possibility: Supporting Growth and Success A. Leather and the World B. YOU as a mentor and example to your client does NOT mean that you have to look or be a certain way, but… 1. Your alignment with the life and lifestyle of the client 2. Knowing when you are in over your head – INTEGRITY 3. Clear communication, crystal clear materials 4. Using recording to support their knowledge base C. Meeting the culture of the client 1. Sanskrit or de-Sanskritizing? 2. Religious imagery and language – help or hindrance? 3. Dietary, herbal supports – beyond Indian cooking and herbs from India – WESTERN AWARENESS, SENSITIVITY, CULTIVATION D. Counseling Skills – if the information is clear, then the barriers are usually not about the information 1. Developing Listening Skills and Empathy 2. Awareness of body-mind type reactions in counseling a. VATA b. PITTA c. KAPHA d. Possible use of jyotish or Nine Star Ki (connection with SHIVA) E. Supportive Events 1. Open lectures – for public (and especially invitations to clients’ partners) 2. Cooking, exercise and/or other Lifestyle supportive classes 3. Ayurvedic Dinners 4. Making it fun, engaging, contemporary and well-integrated and suited to where we are V. THE GOAL – AMERICAN AYURVEDA A. The VISION… 1. Agriculture 2. Cookbooks 3. Ayurvedic Detox methods as common forms of prevention 4. Greater participation with the Yoga Community 5. Continued expansion into the spa, beauty, and wellness markets 6. To be “the people’s medicine” – NOT SO CONCERNED WITH COMPETING OR PROVING OURSELVES TO THE AMA, ETC…