Monday, May 12, 2008

BEE EMERGENCY

BEE EMERGENCY

Unexplained Mass Die-Off Hits German Hives

By Andrew Curry

Bees in the German state of Baden-Württemburg are dying by the hundreds of thousands. In some places more than half of hives have perished. Government officials say the causes are unclear -- but beekeepers are blaming new pesticides.

Bees in southern Germany have been dying off in their hundreds of thousands.
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AP

Bees in southern Germany have been dying off in their hundreds of thousands.

In Germany's bucolic Baden-Württemburg region, there is a curious silence this week. All up and down the Rhine river, farm fields usually buzzing with bees are quiet. Beginning late last week, helpless beekeepers could only watch as their hives were hit by an unprecedented die-off. Many say one of Germany's biggest chemical companies is to blame.

In some parts of the region, hundreds of bees per hive have been dying each day. "It's an absolute bee emergency," Manfred Hederer, president of the German Professional Beekeeper's Association, told SPIEGEL ONLINE. "Fifty to 60 percent of the bees have died on average, and some beekeepers have lost all their hives."

The crisis hit its peak last weekend. Beekeepers from Germany's Baden-Württemburg reported hives full of thousands of dead bees. The worst-hit region, according to state officials, was along the upper Rhine river between the towns of Rastatt and Lorrach. The Rhine valley is one of Germany's prime agricultural regions.

Regional officials spent the week testing bees, pollen, honey and plant materials to look for the die-off's causes. The Julius Kühn Institute in Braunschweig, a federal research institute dealing with agricultural issues, set up a special hotline for beekeepers to send in dead bees for analysis.

Blaming the Pesticides

But on Friday, Baden-Württemburg Agriculture Minister Peter Hauk said scientists still weren't sure what was behind the disaster. "As long as the causes are still unclear, we must consider all the possible ways we can reduce the risks for the bees," Hauk said. Hauk encouraged beekeepers to move their hives outside the affected area to prevent further damage.

Meanwhile, Germany's beekeepers were pointing fingers at one of Germany's largest companies, blaming a popular, recently-introduced pesticide called clothianidin for the recent die-off. Produced by Monheim-based Bayer CropScience, a subsidiary of German chemical giant Bayer AG, clothianidin is sold in Europe under the trade name Poncho. It's designed to attack the nervous systems of insects "like nerve gas," says Hederer. The chemical was used last year to fight an outbreak of corn rootworm, and its success against the pest led to a much wider application this spring up and down the Rhine.

Beekeepers across Europe have been struggling to keep their hives alive. A recent die-off in Germany is the latest blow to a beleaguered but vital species.
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DPA

Beekeepers across Europe have been struggling to keep their hives alive. A recent die-off in Germany is the latest blow to a beleaguered but vital species.

But clothianidin is not a particularly selective poison. According to the US Environmental Protection Agency's fact sheet on the pesticide, "clothianidin is highly toxic to honey bees." Seeds are treated with the clothianidin in advance or sprayed with it while in the field, and the insecticide can blow onto other crops as well. The chemical is often sprayed on corn fields during the spring planting to create a sort of protective film on cornfields. Beekeepers say it's no coincidence that the bee die-off began at the beginning of May, right when corn planting started. "It's the pesticides' fault, one hundred percent," Baden Beekeeper Association chairman Ekkehard Hülsmann told the Bädische Zeitung newspaper.

The circumstantial evidence is piling up. Beekeepers and agricultural officials in Italy, France and Holland all noticed similar phenomena in their fields when planting began a few weeks ago. French beekeepers recently protested the use of clothianidin in the Alsace region, just across the Rhine from Baden-Württemburg. Hederer said German officials have been ignoring the damage pesticides do to bee populations for years. "The people who work in government agencies are all in the pockets of manufacturers," he said. Beekeepers are fed up, he says: "We've decided that keeping bees is more important than keeping our mouths shut."

The Canary in the Coal Mine

Nonetheless, government officials say the early results aren't conclusive. "The bees that were tested showed a buildup of [clothianidin] … but in such small amounts that the scientists couldn't say it was definitely the cause," the Baden-Württemburg Agriculture Ministry said in a statement on Friday. "The expert commission will continue its urgent investigation." Hauk said the ministry was developing new guidelines for farmers using clothianidin to reduce the amount bees were exposed to.


As intensive agriculture becomes more and more common in Germany, the country's insects are beginning to suffer. Like the proverbial canary in the coal mine, bees are a prime indicator of the environment's health. The consequences could be dire -- bees pollinate 80 percent of German crops, from apples to rapeseed. A total bee collapse could cost German farmers billions of euro.

The latest die-off is hitting a bee population already battered by a particularly long, wet and cold winter. Infestations of bee parasites like the varroa mite have also taken a heavy toll on bees in the past few years. Germany's bees are still in better shape than those in the United States, where the mysterious "Colony Collapse Disorder," or CCD, has devastated the American beekeeping industry. "Bees in the US -- with its huge farms -- get a lot more attention than Germany, with its little fields the size of handkerchiefs," Hederer says. "It's sad, but true: There always has to be a huge catastrophe before people start to use their brains."

With material from AFP


Sunday, May 11, 2008

Happy Mother's Day

Scroll down - look and read
This is beautiful
The best kind of friend
Is the kind you can sit on a porch and swing with,
Never say a word, and then walk away
Feeling like it was the best conversation you've ever had.


It's true that we don't know what we've got until we lose it,
But it's also true that we don't know
What we've been missing until it arrives.
Giving someone all your love
Is never an assurance that they'll love you back!
Don't expect love in return;
Just wait for it to grow in their heart
But if it doesn't, be content it grew in yours.
It takes only a minute to get a crush on someone,
An hour to like someone,
And a day to love someone,
But it takes a lifetime to forget someone.

Don't go for looks; they can deceive.
Don't go for wealth; even that fades away.
Go for someone who makes you smile
Because it takes only a smile to make
a dark day seem bright.
Find the one that makes your heart smile.
May you have
Enough happiness to make you sweet,
Enough trials to make you strong,
Enough sorrow to keep you human,
Enough hope to make you happy.
Always put yourself in others' shoes.
If you feel that it hurts you,
It probably hurts the other person, too
The happiest of people
Don't necessarily have the best of everything;
They just make the most of everything
that comes along their way.
Happiness lies for those who cry,
Those who hurt, those who have searched,
And those who have tried,
For only they can appreciate the importance of people
Who have touched their lives.
When you were born, you were crying
And everyone around you was smiling.
Live your life so that when you die,
You're the one who is smiling and everyone
around you is crying
Please send this message
To those people who mean something to you,
To those who have touched your life in one way or another,
To those who make you smile when you really need it,
To those that make you see the brighter side of things
When you are really down,
To those who you want to let them know
That you appreciate their friendship.
And if you don't, don't worry,
Nothing bad will happen to you,
You will just miss out on the opportunity
To brighten someone's day with this

Easy Does It

Twists can be heaven for a bad back—if you don’t push too hard.

By Andrea Ferretti, sequence by Elise Miller

For Elise Miller, a longtime Iyengar Yoga teacher who was diagnosed with scoliosis—abnormal lateral curvature of the spine—as a teen, twisting poses are pure bliss. "I love moving from gentle twists into deeper variations," she says. "I think twists can be the most cleansing of all the poses." She's referring to master teacher B.K.S. Iyengar's "squeeze and soak" theory: The action of twisting the spine squeezes the muscles, spinal disks, and abdominal organs. When you release, blood floods back into those areas, bringing nutrients and improving circulation.

Still, Miller can understand why many people don’t enjoy twisting. The problem, she feels, lies in an overzealous approach. "You see people doing twists, and they just go for it. Then they feel stuck, like they have nowhere else to go—and they don't, because they haven’t allowed an opening to happen." Her remedy for this common problem is twofold: First, she says, you must elongate your spine and create space in it before twisting; otherwise you exert pressure on the disks and leave yourself open to injury. Second, she uses props in her twist sequences to gently prepare the body for deeper poses. Being mindful of your alignment and using props will prevent you from powering through the poses, so you can enjoy a spiraling action up the spine and reap the benefits that twists offer.

The first three poses in this sequence are often taught to people with hip or back stiffness, sacroiliac imbalances, degenerative disks, arthritis, or sciatica. With the exception of Paschimottanasana, do each pose in this sequence for five breaths on each side.

1. Bharadvajasana (Bharadvaja’s Twist), with chair

Sit sideways on a chair with your right hip facing the chair back and a block between your thighs. The chair will stabilize the lower back, pelvis, and legs, allowing you to safely rotate your upper spine. Place the hands on the chair back as you inhale and lift the spine. Exhale and twist, pulling with the left hand and pushing with the right. Allow the head and neck to follow the twist of the spine.

2. Parivrtta Trikonasana (Revolved Triangle), with chair

Place a chair in front of you and put your right foot between its front legs. Step your left foot back about 4 feet and turn it in 80 degrees. Place your hands on your hips and square them. Inhale, lift your torso, exhale, and fold forward, placing your left hand on the chair seat, in line with your right big toe. Place your right hand on your sacrum and twist to the right, bringing the right shoulder toward the ceiling and the left ribs forward. To go deeper, place the left elbow on the chair and raise the right arm.

3. Marichyasana III (Marichi’s Twist III), with chair

Place a block on a chair, then put your right foot on the block with the toes facing forward. Place your left hand on your right knee and your right palm on your sacrum. Inhale and lift the spine, then exhale and twist to the right, allowing your neck and head to follow. Keep the hips even and twist from the upper spine. Press the right hand into the back waist to turn the torso more deeply.

4. Parivrtta Parsvakonasana (Revolved Side Angle Pose)

Take a wide stance. Turn your right foot out and your left foot in 80 degrees. Square your hips toward your front foot, then bend your right knee directly over your ankle. On an exhalation, bring the left side of the body toward the right leg. Rest the left armpit to the outside of the right knee and press the palms together. Lengthen the spine and twist the ribs and torso to the right. To go deeper, bring the left palm to the floor or to a block and reach your right arm over your right ear. Gaze at your right fingertips as you lengthen your entire right side.

5. Parivrtta Dandasana (Revolved Staff Pose)

Sit up tall with your legs strongly extended on the floor in Dandasana (Staff Pose). Draw the flesh of your buttocks back in order to sit directly on your sitting bones. Roll your thighs inward and maintain a natural curve in your lower back. Bring your left hand to your outer right knee and place your right fingertips on the floor behind you. Inhale and lift the spine, then exhale and twist to the right. Keep the heels even and stabilize the inner left thigh.

6. Bharadvajasana (Bharadvaja’s Twist)

Sit in Dandasana. Bend your knees and bring your feet next to your left buttock. Place your left ankle on the arch of your right foot. If the left hip is higher, place a blanket under the right hip. Exhale and turn your torso to the right. Place the left hand on your right knee. Press your right fingertips into the floor (or on a block) behind the right buttock and breathe as you turn the spine. Draw the tip of the right shoulder blade in and turn the right shoulder back. Keep your torso upright without lifting the left thigh.

7. Ardha Matsyendrasana (Half Lord of the Fishes Pose)

Sit in Dandasana. Bend the right leg and step the right foot to the outside of the left knee. Bend the left leg and place the foot to the right of the right sitting bone. The foot should be resting on its side, with its inner and outer edges parallel. Press the right fingertips into the floor and draw your torso up. Move the back ribs in. Exhale and turn to the right. Bend the left arm, and press it against the outside of your right knee to help you twist.

8. Parivrtta Janu Sirsasana (Revolved Head-to-Knee Pose)

Sit in Dandasana. Bend the right knee and press the right heel against the perineum. Twist to the right as you lengthen your torso over your left leg. Reach out and hold the inner side of the left foot with the left hand, thumb pointing toward the floor and left pinky pointing up. Stretch the right arm overhead and hold the outer side of the left foot. Bend and widen the elbows away from each other to spiral the waist, chest, and shoulders. Extend the spine and rest the left ribs on the left thigh.

9. Paschimottanasana (Seated Forward Bend)

From Dandasana, reach your arms overhead, exhale, and fold forward, grabbing the feet, shins, or thighs. Inhale and lengthen the torso up. Exhale, bend the elbows out, and take the torso toward the legs as you extend the front, sides, and back of the body toward the feet. Breathe deeply and steadily. Stay for 5 to 10 breaths.

After You Finish

Invert. Do Salamba Sarvangasana (Supported Shoulderstand) and Halasana (Plow Pose) or Viparita Karani (Legs-up-the-Wall Pose)—important if you have previously practiced Sirsasana.

Rest. Lie in Savasana (Corpse Pose) for five minutes or longer.

Meditate. Sit in a cross-legged position and rest your mind on your breath for 5 to 20 minutes. For closure, bring your palms together in Anjali Mudra (Salutation Seal), honoring the inner light within you and extending that light to all beings



Don't Hurry, Be Happy

Don't Hurry, Be Happy

Slow down, find the gap between thoughts about the past and the future, and discover the loveliness of an ordinary moment.

By Christina Feldman

Like a new year's resolution, my commitment to give up hurrying for an entire year initially felt overly ambitious. Soon, though, I found that I could move very, very quickly without letting my mind engage in hurrying. In fact, before long it became obvious that hurrying had less to do with how fast I moved and more to do with my agitation and preoccupation with being somewhere I was not.

As I stopped fixating on where I was headed next, I became increasingly aware of the loveliness of the ordinary moments I'd been missing—the warmth of the sun on my face, the touch of my feet on the ground, the twittering of the birds in a nearby tree. So much that had escaped my attention came alive. The journey of going places became as important as the arrival; instead of waiting for something to begin or end, I discovered the pleasure of attending to what was happening right before me. And so, I have to admit, I've never been tempted to make hurrying part of my life again.

Life can be filled with countless lost moments. In the haste of juggling the demands of family, work, friends, and the needs of your own body and mind, your connection with the present is often replaced by a preoccupation with the future. Lost in thought and busyness, your attention is prone to simply slide over the surface of life. It is all too easy to miss the simple moments that make your heart sing: a child's laughter, a crisp snowflake resting on the windshield, the beat of your own heart.

You live and breathe amid the miracle of life. But for it to touch your heart, you need to be present. The precious moments of calm and stillness your heart longs for are born of your willingness to live the moment you are in. Yes, this very moment.

Addicted to Intensity

If you examine your life, you'll probably find that you are far more attentive to the dramatic and intense experiences that present themselves than to the moments when nothing seems to be happening. Excitement, success, love, and happiness are feelings you no doubt welcome and heroically pursue. And pain and sorrow generally inspire a heroism all their own as you strive to avoid or resist anything that might cause such discomfort.

You may find that it is only when all of your efforts at avoidance and distraction have been exhausted that you are willing to reluctantly attend to the difficult, and often you greet it not with curiosity about what the moment may hold, but with an agenda of fixing or getting rid of all that disturbs your heart.

Moments of drama have value if you approach them with mindfulness—they can heighten your awareness and awaken you to your experience. This point became crystal clear one day when I found myself sitting on a train beside a young man whose face and body were decorated with piercings. I asked if it wasn't excruciating to have so much inflicted on his body. He answered, "It is deeply painful, but it makes me feel so alive."

While you may not wear souvenirs of pain right on your face for all to see, chances are good that you, too, are an intensity addict, focusing much of your attention on life's pains and pleasures. A roller coaster ride, an exhilarating meditation, the excitement of a new love, or an exotic vacation offer a longed-for wakefulness and a sense of being fully alive. A broken heart, an illness, a lost opportunity, or a nasty argument can bring pain but can also capture and enliven your attention. Even routine busyness, which can be exhausting, offers apparent meaning, direction, and identity.

The dramas of life give the ego a sense of identity, so it's only natural that your mind holds fast to the pains and pleasures and duties it perceives. And yet there are so many events in life that are simply ordinary, neither exciting nor disturbing. Trees grow, birds fly, the sun shines, the rain falls. You go from morning to night breathing, walking, sitting, and moving—meeting countless moments, people, and events that you may barely notice.

Within these ordinary moments, the tendency is to disconnect; in general, these moments feel undeserving of your attention. You dismiss the ordinary as boring: lacking in richness, intensity, and completeness. Accustomed to externalizing happiness and vitality, you may begin to detect an inner unease or discontent in the midst of any moment that is neither dramatic nor intense.

But no one has a mind filled only with lovely, uplifting thoughts or a body always bursting with health and vitality. None of us has a meditation practice that is continually exciting and rapturous. Your days have countless ordinary moments—sitting on the bus, shopping, preparing a meal, answering the telephone, and walking from one place to another as you attend to all the ordinary tasks of your life. These moments are not less worthy because they are lacking in drama. They are filled with observations to delight in, strangers' hearts that can touch your own.

Delight Lives in You

Sometimes the ordinary can seem to deprive you of purpose and consequently of identity. To experience non-doing—to simply observe life instead of clinging to its most outrageous ups and downs—appears at first deeply uncomfortable in its unfamiliarity.

Often you'll find yourself using quiet moments as a springboard for the pursuit of some new, more exciting event. But if you can shed your intensity addiction long enough to experience the ordinary moments in your life, you will find that they are all doorways to the richness and vitality that live within your own heart. Instead of relying on a rush of external events to delight you, you will quickly find the delights of connecting to life just as it is, in this very moment.

When you celebrate the ordinary moments in life, you begin to connect with all that has gone unnoticed in both your inner and outer life. Awareness begins to permeate not just the juicy moments but the plain ones, too. And you begin to question the human inclination to externalize both happiness and unhappiness. You start to examine the long-held belief that your sense of wakefulness depends upon intensity.

By fostering awareness on your meditation cushion and bringing it into your daily life—simply noticing the normal sights and sounds that you often rush past or disregard—you begin to awaken your capacity to be delighted.

Delight does not live on a tropical beach or in a fantastic meal with friends. It lives within your own heart. When you honor each moment unconditionally by giving it your attention, you can't help but encounter delight in the small moments.

This is living in a sacred way, embracing with equal interest the lovely, the difficult, and the countless moments in your life that are neither pleasant nor unpleasant. Stepping out of an addiction to intensity, you reclaim lost moments in your days—you reclaim your life and the capacity for delight that lives within you.

Touching the Ordinary

Settle into a relaxed meditative posture. Close your eyes and rest your attention within your breathing. Scan your whole body, noticing the spectrum of sensations and feelings present in this moment. Notice how your attention is drawn toward those sensations that are either pleasant or unpleasant. Be aware of how you respond to these sensations—the way you delight in the pleasant and resist the unpleasant. Move your attention through your body, sensing the places where there's no sensation—the palms of your hands, your ears, the place where your lips touch. Bring your attention to these areas and feel how your interest, sensitivity, and calmness bring them to life. How can you see them in a new way? Sense what it means to rest within the ordinary, exploring the ease and peace you find.

Expand your attention to the range of external sounds. Notice the sounds that are pleasant and those that grate upon you. Sense the way you are attracted to those sounds you enjoy and resist those that are unpleasant. Notice the sounds of the ordinary—the hum of your refrigerator, the wind outside your window, the car passing on the street. Explore what it means to listen deeply to those sounds and to just rest in pure listening.

Bring your attention to the spectrum of thoughts passing through your mind—planning, remembering, worrying—attend to them all equally with a calm, unbiased attentiveness that sees their arising and their passing. What would it be like to rest in the seeing, allowing the mind to do what a mind does, without taking hold of any of the thoughts that appear?

Expand your awareness to receive everything that is present in this moment—your body, feelings, thoughts, sounds. Explore what it is to receive the moment, to rest in awareness. Sense the loveliness born of interest, connection, and ease, and the way your world is awakened by the attention you bring to it. What would it mean to bring these qualities into your life, to attend wholeheartedly to all that you neglect or dismiss?

Christina Feldman has been teaching insight meditation retreats since 1976. She's the author of a number of books, including Compassion: Listening to the Cries of the World and The Buddhist Path to Simplicity.

Suffering Is Optional


Be curious about your pain and you'll find that though it may not be optional, the pain of your reaction is.

By Christina Feldman

Meditation offers a very different way of responding to pain in our bodies. Instead of employing strategies to avoid it, we learn to investigate what is actually being experienced within our bodies calmly and curiously. We can bring a compassionate, accepting attention directly to the core of pain. This is the first step towards healing and releasing the agitation and dread that often intensify pain.

Turning our attention directly toward the distress or pain, we discover that the pain we had previously perceived as a solid mass of discomfort is in truth very different. Sensations are changing from moment to moment. And there are different textures within those sensations—tightness, heat, pressure, burning, stinging, aching... As we ask, "What is this?" the label "pain" becomes increasingly meaningless.

Within all pain and distress we discover there are two levels of experience. One is the simple actuality of the sensation, feeling, or pain, and the other is our story of fear that surrounds it. Letting go of the story, we are increasingly able to connect with the simple truth of the pain. We discover that it may be possible to find calm and peace even in the midst of distress.

Fear Factor

Pain in our body, particularly chronic and acute pain, has an inevitable emotional impact that can be equally debilitating. Blame, fear, self-condemnation, despair, anxiety, and terror can arise in the wake of physical illness and root themselves in our bodies, further hindering our capacity to heal and find ease. Our emotional reactions of fear and resistance often lodge themselves in our bodies alongside the pain, to the point where they are almost indistinguishable. Learning to notice the distinction between pain and our reaction to it, we begin to see that although the pain in our bodies may not be optional, some of the pain of our reactions is optional.

The natural desire to avoid pain is translated in our minds and hearts into turbulence and anxiety, and our sense of inner balance is swept away in the avalanche of those feelings. Even when we are fortunate in that our body recovers, without mindfulness the emotions associated with illness or pain linger much longer in our bodies and minds. We may begin to live in a fearful way, treating every unpleasant sensation as a messenger of doom, assuming it signals a return of the pain or illness. The damage we do to ourselves in ignoring the impact of our emotional reactions compounds our tendency to feel anxious and afraid.

There is a great art in learning to be present with pain, just as it is, in the moment when it arises. But with mindfulness, we can learn to make peace with pain. We can learn to be present one moment at a time and so liberate ourselves from the dread of what the next moment may bring. We can learn the kindness of acceptance rather than the harshness of denial.

Meditation offers a very different way of responding to pain in our bodies. Instead of employing strategies to avoid it, we learn to investigate what is actually being experienced within our bodies calmly and curiously. We can bring a compassionate, accepting attention directly to the core of pain. This is the first step towards healing and releasing the agitation and dread that often intensify pain.

Turning our attention directly toward the distress or pain, we discover that the pain we had previously perceived as a solid mass of discomfort is in truth very different. Sensations are changing from moment to moment. And there are different textures within those sensations—tightness, heat, pressure, burning, stinging, aching... As we ask, "What is this?" the label "pain" becomes increasingly meaningless.

Within all pain and distress we discover there are two levels of experience. One is the simple actuality of the sensation, feeling, or pain, and the other is our story of fear that surrounds it. Letting go of the story, we are increasingly able to connect with the simple truth of the pain. We discover that it may be possible to find calm and peace even in the midst of distress.

Fear Factor

Pain in our body, particularly chronic and acute pain, has an inevitable emotional impact that can be equally debilitating. Blame, fear, self-condemnation, despair, anxiety, and terror can arise in the wake of physical illness and root themselves in our bodies, further hindering our capacity to heal and find ease. Our emotional reactions of fear and resistance often lodge themselves in our bodies alongside the pain, to the point where they are almost indistinguishable. Learning to notice the distinction between pain and our reaction to it, we begin to see that although the pain in our bodies may not be optional, some of the pain of our reactions is optional.

The natural desire to avoid pain is translated in our minds and hearts into turbulence and anxiety, and our sense of inner balance is swept away in the avalanche of those feelings. Even when we are fortunate in that our body recovers, without mindfulness the emotions associated with illness or pain linger much longer in our bodies and minds. We may begin to live in a fearful way, treating every unpleasant sensation as a messenger of doom, assuming it signals a return of the pain or illness. The damage we do to ourselves in ignoring the impact of our emotional reactions compounds our tendency to feel anxious and afraid.

There is a great art in learning to be present with pain, just as it is, in the moment when it arises. But with mindfulness, we can learn to make peace with pain. We can learn to be present one moment at a time and so liberate ourselves from the dread of what the next moment may bring. We can learn the kindness of acceptance rather than the harshness of denial.

Extracted from Heart of Wisdom, Mind of Calm, by Christina Feldman, published by HarperThorsons.

NASA wants to pay you $17,000 to stay in bed… for 90 days

NASA wants to pay you $17,000 to stay in bed… for 90 days

May 10th, 2008 ·

Bed rest study by NASA

NASA is seeking participants for a test on the effects of microgravity on the human body, offering $17,000 for 90 days of “work”. What are the requirements? The ability to lay in bed for nearly 90 days straight without going mentally insane. The Bed Rest Study is being done in Houston by NASA in the “Human Test Subject Facility” in Johnson Space Center. If you’re tired of a regular 9 to 5 and want to get away, maybe you should consider packing your bags and moving to Houston? Before you do that though, you might want to consider exactly what the study entails…

From the Bed Rest Study Website:

After the first 11-15-day period, participants will spend 90 days lying in bed, (except for limited times for specific tests) with their body slightly tilted downward (head down, feet up). Every day, they will be awake for 16 hours and lights out (asleep) for 8 hours. During the bed rest time they will also take part in a number of tests to find out changes in the state of their bone, muscle, heart and circulatory system, and nervous system, as well as their nutritional condition and their ability to fight off infections.

If the job seems right up your alley, you can apply online, although you’ll have to pass a medical examination and a blood test.

We couldn’t imagine doing the study, the monotony and lack of exercise would kill us. That much suffering for $17,000, no thanks! Of course, if we were already basically bedridden, we would jump on this in a heartbeat.

Intro to Yoga Philosophy: A Wing and a Prayer

Find out why many yoga poses are named after these flying creatures.

By Richard Rosen

Birds are special in Hindu myth. Their ability to fly and enter the realms of heaven makes them ideal messengers of the gods. Hindu gods, unlike Christian angels, are usually wingless, so they often fly through the air on birds. It's no wonder, then, that many yoga poses are named for these creatures. Aside from Pigeon there are Eagle, Peacock, Swan, Crane, Heron, Rooster, and Partridge.

The swan is the vehicle of the creator god Brahma. Her name (hamsa, more accurately rendered as "wild goose") conceals a profound teaching in the powerful mantra, soham, which translates as "This am I."

What does this cryptic mantra mean? It acknowledges the aspiration to merge the individual self (aham in Sanskrit ) with the universal, cosmic Self (so in Sanskrit).

Amazingly, this little mantra sums up the basic message of the Upanishads (the collection of ancient Hindu texts that form the basis of India's most influential philosophy, Vedanta): All the seemingly disparate selves of the world are ultimately only one big Self, which is the essence of everything that exists.

Tradition says that at a certain stage of practicing this mantra, you will experience this oneness and the syllables will naturally reverse to ham sa (the swan). At that point you become the paramahamsa, or supreme swan, who soars where mortals can never go. Meditative attention to your breath, then, can serve as a vehicle for your own deliverance.

practice a swan song

Find a comfortable position, either sitting or lying down, and turn your attention to your breath. Listen carefully for a while. On the inhalation, you'll hear a sibilant sa sound, on the exhalation an aspirate ha.

Spend a few minutes following these sounds. You can arrange and interpret the syllables two ways: as hamsa, where your breath is your bird mount soaring to the heavens, or as soham, where it's a bridge joining the self (jiva-atman) with the Self (parama-atman).

Contributing Editor Richard Rosen is deputy director of the Yoga Research and Education Center in Sebastopol, California, and teaches public classes in Berkeley and Oakland, CA.