I recently read Awakened Heart, Embodied Mind (A.H.E.M.) by Julian Walker. It’s an expanded version of the manual Walker and Hala Khouri use in their yoga teacher training by the same name.
Having just recently finished yoga teacher training myself and keen to learn more about leading people through an experience of yoga and not just yoga poses, I knew this book was for me. While an understanding of anatomy and alignment are foundational cornerstones for teaching yoga safely, I wanted to learn about the sometimes intangible and energetic experience we can tap into through our yoga practice.
Having felt this in my own body through yoga, I wanted to know how to make this accessible to my students. I was particularly interested in how to weave the holistic form of therapy known as somatic psychology into a yoga class. Yoga by its very nature connects, honors and respects the mind, body, and spirit. Balancing this mind-body-spirit approach with the fascinating and respected field of neuroscience was sure to be a powerful combination.
A.H.E.M. almost seems to come to life, with its asana and pranayama practices sprinkled throughout, as well as the introspective questions and suggested writing practices. It felt like I was stepping into the book more than just reading it. As I read and practiced the movements or contemplated the questions from both the perspective of a teacher and a student, I could feel an inner shift happen.
A.H.E.M. spells out a modern yoga philosophy that is not bound by the yoga sutras while staying true to the heart of yoga. The mind, body, and spirit are all players in this approach to modern yoga, and all are honored and embraced.
In the exchange below Walker answers a few of my questions on his background, experience, and unique approach to yoga.
Monique: Julian, how long have you been teaching yoga and what experience do you have in the fields of neuroscience, neurobiology, and somatic psychology?
Julian: I have been teaching yoga since 1993. I came to the USA alone as an immigrant/refugee when I was 19 from South Africa and have largely educated myself whilst initially working minimum wage jobs. I have been fascinated with finding ways to understand and experience the relationships between spirituality, psychology, and science both in my own process and practice and in the work I have created to share with my students and bodywork clients over the years.
My initial deep yoga training (5 years as a student and 11 years teaching at her school) was with Ana Forrest, who has pioneered work in yoga and psychology. I went to a massage school called the Institute of Psycho-Structural Balancing, and have studied with various mentors along the way. Mostly I have studied the history and theory of body-based psychology as well as the burgeoning field of neuroscience through extensive reading and immersing myself in lectures online.
Monique: I found your section on the chakras especially interesting. You refer to them as “embodied and psychological experiences that most likely have their basis in our neurobiology.” For those of us unfamiliar with neurobiology, can you expand briefly on how mind-body energy might have its roots in the nervous system?
Julian: Ah, great question! I think an elegant way to describe my theory here is that subjective experience – consciousness and our feeling of energy – are all expressions of our biology. For example, when we feel scared we know that there is adrenaline and cortisol coursing through our bodies, our heart rate is elevated and blood is rushing into our large fight-or-flight muscles.
Likewise, when in deep states of meditation there is a correlation between the quieting down of brain areas that track the boundaries of our bodies and location in time and space on the one hand, and a beautiful experiential sense of being at one with all things as we rest in the eternal void, on the other.
I became fascinated with how the chakras correlate with key nerve plexi (bundles of nerves that branch off the spinal cord to communicate with muscles, organs and glands) and with how we experience life through our bodies. For me, the chakras are a kind of map of how the mind lives in the body; and the nervous system (as well as the endocrine system, which secretes our powerful hormones and neurotransmitters) is a key component of this.
What if the chakras are a heightened awareness of our capacity to experience the neuro-endocrine system from the inside? What if our lived emotional experience is a whole body phenomenon involving the brain, nervous system and musculature?
Monique: Throughout A.H.E.M. you refer to both “mindfulness” and “embodiment.” I’ve seen the two placed into separate categories, and I wonder if you can comment on whether you see them as separate processes or if they can coexist and/or contribute to each other?
Julian: When I talk about embodiment, I am referring to a sense of being really aware of our bodies. Feeling grounded, empowered and in touch with our emotions and sensations, are all aspects of body awareness. We come to this awareness of the body via mindful attention. In essence, it is a brain function we can train ourselves to access more deeply. If our mindfulness does not include embodiment, then we feel like a floating head! Ungrounded, disempowered, out of touch. If our embodiment does not include mindfulness we can be reactive, impulsive or negatively self-indulgent.
With yoga, we can use mindfulness to facilitate a more integrated sense of being alive in our bodies and in touch with our emotional and intuitive wisdom
Monique: In another of your published writings you say, in reference to modern yoga, “We get to define what yoga means for us in the 21st century. This is Enlightenment 2.0.” Where do you see A.H.E.M. fitting into the dynamic picture of modern yoga as it continues to evolve?
Julian: Looking at the history of yoga, it has always been in a dynamic process of evolution. Always influencing and being influenced by the various cultures with which it has come into contact. Yoga is deeply concerned with psychology, science and ethics, and our human understanding of these fields keeps evolving. For me, any field of knowledge, practice and inquiry has to be open to the progress of human understanding.
We maintain yoga as a living tradition that serves our current needs and reflects our current knowledge when we keep it open. I see yoga more as a methodology, a mode of inquiry, than as a dogmatic belief system set in stone. For me, whatever is really true about what yoga is and what yoga does for human beings can only be more deeply revealed by looking at it through the lens of science, philosophy and psychology. It is an exciting process!
My book is the culmination of 20 years reflecting on the relationships between ancient and modern, spiritual and psychological, experiential and scientific. It is an expression of what I have found and how I teach and offers teachers and students a modern and integrated way to think about and experience yoga. I hope it can be of service.
Photo credit: Julian Walker