Stable Loving Presence

golden-2096942_640Notes From the workshop at Bija Yoga in San Francisco, April, 2017, and more…

Intention and Attention
2  Forest and Trees
3  Lines and Circles
4  Living in Three Dimensions

Intention and Attention

Intention and attention are the twins that help us remain rooted in the present moment. Of course, we have to begin with the intention to stay awake and present. From there we attend to whatever it is that will help us realize this intention. The interplay between intention and attention will show up anywhere and anytime we find ourselves looking to go deeper into our soul journey. Stable Loving Presence is a term I am using to help organize the focus of our intentional and attentional possibilities as we continue our work to heal ourselves, human culture and our planet.

What is our intention for this class, this moment, this lifetime? Every moment, if we are staying awake, we get to choose our intention. We have no control over what may arise, in our minds or in life, but we do have the capacity to respond to whatever arises from the spacious, open present moment and not from conditioned habit. If we want to be a vehicle of sanity and kindness in an insane world, we need the intention to choose the open spaciousness of love over contracted and unconscious fear as our base for responding to the moment, every moment. If this is our life’s intention, we need to explore just what this means. When fear, or any of its related emotions such as anxiety, anger, shame and others, arises, as they will, over and over, day after day, what determines how we respond? We have to be paying attention to find out!

In general, habit rules our responses. A common reaction to difficulty or unpleasantness is to shut down/contract our heart center as a means of self defense. These challenges can come from the outer world, or from within the depths of our own psyches. We all carry many lifetimes of psychic and emotional wounds and we have ‘learned’ to ‘close down’ to keep from revisiting the old ones, or being wounded again. Unfortunately, as we all learn sooner or later, this strategy does not work in the long run. Closing down perpetuates a sense of separation, and this alienation from wholeness, and aspects of ourselves, is the true source of our suffering. We might call this the major spiritual disease of our times. Somatically, we feel this as contracted restricted energy.

Option two is to embody the negative emotion and get lost in it. We become the anger, anxiety or fear and the fullness of our world collapses. Our strengths and resources for dealing sanely with the moment become forgotten in the unconscious passion. This is happening collectively all over the planet, as people bond with others lost in similar fears and anxieties and act out in violence and stupidity. In both of these choices, we have lost the space of the present moment.

Option three is to stay present, open and alert, holding some level of spaciousness, wisdom and compassion, even as fear, in any of its variations, arises. If necessary, we respond to the demands of the moment, as best possible, with compassion for ourselves and others, and as much wisdom as we can summon, and keep going, moment by moment. This requires a certain level of emotional and spiritual strength, cultivated through practice. A spiritual practice involves stabilizing an awakened loving presence, so just physical exercise or mental training will not be sufficient. And this practice primarily involves paying attention.

When we have as our primary intention in life to cultivate stable loving presence, every moment of our lives offers a chance to practice. We are not limited to the yoga mat or meditation cushion.  And every moment we get to start anew, to be a beginner in life, hopefully recognizing that we are children in this practice, still learning and prone to mistakes. But we have to be paying full attention to what is actually arising. Most of the time we pay just enough attention to get by, but most of our mental energy is engaged in our habitual ‘lost in thought mode’. The more we practice staying fully present, the easier it gets. Of course, the spiritual irony is that stable loving presence is our natural state; we just seem to have forgotten and have become lost in our own delusions of self, in all of its stories.

Through practice, or grace, the awakening from our delusion slowly emerges, but even if a major spiritual shift has not yet taken place, we all have access to the present moment and can practice staying present. “Being steady with mindfulness as an anchor for all the changes we go through is the way we practice forbearance. And you can employ this same method anywhere and anytime: just pay close attention to the detail of what is going on internally and externally. Don’t flinch, don’t run away. Trust what happens. Take your stand there.” sailing-home-side

Forbearance is another word for equanimity, (Yoga Sutras)  samatvam, (Bhagavad Gita) or emotional resilience (Pema Chodron) . Zen priest and poet Norman Fischer, writing in his fascinating book ‘Sailing Home” is describing basic Zen practice, but the mindfulness he discusses is the root of all spiritual practices. In the body, notice that while fear or anxiety contracts the energy, you can slow that process down moment by moment, if you hold presence. The fear dos not go away necessarily, and if there is trauma associated, there will be a lot of work to hold presence, but you can do this. Keep you intention clear and your attention sharp.

Sailing Home‘ is also a book about stories, both personal and collective, and how we can use them wisely, without ever confusing them for absolute Truth. Our spiritual journey parallels that of Odysseus on his great journey. We never know when one of the  many hidden places in our unconscious, triggered by life experience, is going to jump out and create trouble. Emotional stability and resilience is a very important skill to cultivate. I am using the expression ‘stable loving presence’ as it captures the three qualities of ground, heart and openness that are the key for this resilience.

Our somatic explorations in yoga will show how we can embody and nurture stable loving presence, (SLP), through diligent, careful practice. ‘Sthira sukham asanam‘, Patanjali’s description of asana is also a description of stable loving presence. Krishna, in chapter 2 of the Bhagavad Gita, calls this ‘sthitha prajna’, stable wisdom. SLP requires the brain to surrender to the heart, the entire body to deeply ground into Mother Earth, and hours and years of practice. Patanjali offers abhyasah, as the very first practice in the Yoga Sutras.

I-13  tatra sthitau yatno’bhyasah
Practice leads to stable healthy mind states and stillness.

I-14 sa tu dirgha-kala-nairantarya-satkarasevito drdha-bhumih
Stability of mind requires continuous practice, over a long period of time, without interruption, and with an attitude of devotion and love.

Deeply ingrained habits do not go away overnight, whether in an individual or a society. The neuronal connections can be strongly wired, especially if they have been repeated over and over. Laying down new neural pathways and weakening old ones take time and patience. The intention to sustain devotion and love are required to make sure the new pathways are healthy and not dysfunctional. It is quite easy to react to an unhealthy pattern by creating another unhealthy one. “”I hate myself for having all this judgment,” is a common thought/vrtti. Learning to gently and compassionately see the thought and recognize it for what it is requires discipline and patience. This then leads to the process of letting it go. This is vairagyam, described in sutra I-15. There are many vrttis floating about the mind field that are triggers for suffering. Vairagyam is sustaining a healthy and alert immune system for the mind.

Forest and Trees

We will look at what this means in life, as well as how our asana explorations can deepen the openness of our heart and the stability of our grounding. Remember to balance the view of the forest with the details of the trees in your practice. Obsessing over detail (trees) never allows you to rest in the openness of the present moment. For those of us trained in the Iyengar system, it is easy to get seduced by the endless pursuit of perfection. In the world of form there is always one more adjustment, one more instruction to remember, one more prop, one more nuance to notice. To be stuck here is the sign of a restless mind. In any asana, just choose a few points to awaken, using an energetic pattern to anchor your attention and 04-waxing-waning-qian-kunintegrate the flow, and then step back and ‘be’. If and when you become distracted, repeat the cycle. (For more detail on this way of practicing, see Samyama in Asana pt1) and pt 2.) Notice the incredible richness of the whole forest and the vast unbounded stillness at the core of our being waiting to be seen.

Getting lost in detail is a problem but to never notice the subtle possibilities available in refinement is also a great loss. Asana practice has been trivialized by most of modern culture. It is seen as a fancy exercise to complement your Pilates or spin classes, or some simple practices to get you ready for the ‘real’ yoga. To experience asana as a spiritual practice is to see asana as the whole expression of spirit in matter. How are you embodying wholeness, wisdom, compassion and delight in your organs, cells fluids, structures, moment by moment, 24/7/365? Can you feel a deep resonance in your cells with every form in the cosmos, from stars to starfish, as they embody the same depth of cosmic creativity as you? If so, you are beginning to get a sense of asana.

Practice: Roots and Stability

SBK_17010761-85Sit in any comfortable position, preferably with a slight lift to get your pelvis off the floor. Feel tall without effort. Relax the breathing and feel the heart soft, open and relaxed. Rest here momentarily, softening the facial muscles and sense organs.

Now bring your attention to the bottom of the pelvic bones and feel the contact there. Roll very slightly forward and backward on the bridge or ramus between the pubic bones and sitting bones until you find the balance point where you feel a natural effortless lifting coming up from the base of the pose. Stay here without too much effort. There will be a very subtle natural oscillation as the body uses flow to remain stable. When you feel the ‘grounded’ state of the body, there will be no urge to do anything. The body and mind can rest.

Now let your attention drop into the lower abdomen, (dharana), several inches above the imagesbottom of the pelvis, where the center of gravity of the body is located, and keep your attention here, (dhyana). Feel the breath expanding and condensing from this lower body center. Feel the brain resting and the heart open and floating above your stable base. Sit quietly and allow the body to rest in its center, its own stillness, (samadhi). Feel stable loving presence as a living vibrant state. Practice this every day. Start with 5 minutes, work up to 30 or 40.


IMG_7947When ready, transition to standing. Keep your attention in the lower body center with relaxed breathing. Feel tall and light. Notice that now your feet are your roots. Like the pelvic bones, roll slightly forward and backward until you find a place of balance. Although not necessary, slightly bending the knees might make it easier to feel your feet.

Now locate the points noted to the left. In Chinese medicine, these are the first points on the kidney meridian, known as K-1 or the bubbling spring. Here is where the earth element and the water element meet and these points are crucial in elegant and powerful movements of the body.images

Technically, acupuncture points are actually cavities  into which the point of the acupuncture needle is inserted, so this may help you imagine the K-1 as spaces. In athletics, ‘being on your toes’ means ‘be alert and ready to move in any direction’. When the K-1s are awake through both feeling and action, the body is relaxed and alert, stable and open. From the abdomen, breath into these points, charging them with sensitivity and alertness. Connect them to your soft open heart, feel the dynamic presence and you are now embodying stable loving presence.

Activate them further by walking and moving about the room, using the K-1 spaces as the brain of the movements. Change directions by pressing the floor at differing angles and feel how the whole body responds. Then return to tadasana and feel the breath connecting the feet and the entire body. Feel the inner stillness amidst the aliveness. We have the opportunity to cultivate stable loving presence with every step we take. How many of us walk unconsciously through life?

Take this practice into the world. The easiest is to be in nature, where every step can be nurtured by the grace of Mother Earth, if we are paying attention. From your feet, feel the trees, the rocks or mountains, the sand at the beach. Through your soft open heart take in the grace of all that surrounds you. The more time you spend in this state, the easier it is to sustain or rediscover it. (Hebb’s Axiom)

Continuing this practice in the human realm is a bit more challenging, as the collective human energy field is pretty traumatized. Practice with friends. Family members offer many delightful/frustrating/painful challenges to staying in loving presence.

Openness and Boundaries

As we bring our practice into the world, it is very important to understand that loving presence does not preclude the need for and skill in using flexible boundaries. As much as I love being in nature, I keep my distance from rattle snakes and poison oak. Although too much sun or too much cold and dampness is not conducive to good health, and I avoid those states whenever possible, my loving presence doesn’t take these personally. I realize that I can differentiate the needs of this individual organism, me, and act accordingly, without creating a feeling of separateness from wholeness.

The same is true in the realm of human relationships. Ideally, healthy parenting teaches us how to deeply and lovingly bond with another, and also how to clearly differentiate ourselves from all others. Our own authenticity is essential for soul health and a key component to this is learning how to set strong and yet flexible, and even dissolvable boundaries in our relationships.

Strengthening Our Ground.

Moment to moment practice in life helps stabilize our SLP. In asana, we can use the postures to also deepen and strengthen the nervous system’s potential to be strong, stable and open. Come back to tadasana, with the feet awake and the lower abdominal area breathing easily. To release some of the tension held in region of the pelvis and hip joints, to unlock the root chakra, and further ease the breath in the center of gravity, we can explore the effects of the standing poses. Tadasana allows us to feel our legs and feet as an extension of our root chakra and deeply bond with the gravitational field and Mother Earth. We now can discover how the other standing poses can liberate our tail energy and create a tri-furcated muladhara, where the two legs and a long imaginary tail give you three energy vectors to help create stronger grounding and more space and freedom. Click here to read more.

proxyLines and Circles

Hidden in tadasana is the horizontal circle seen here in a gyroscope. We can see the spinal axis or chakra line in the center. In the gyroscope, or any spinning topGM2434B-1, the rotation gives stability to the vertical energy. This  fundamental energetic pattern of the cosmos is seen in the solar system and the Milky Way Galaxy, both spiralic systems with a central axis. The rotation creates an expanding pull known as centrifugal force which tends to expand the circle. A complementary centripetal force gathers energy back to the center to sustain a balance and contain the energy. We can use twisting poses mentioned in the standing pose article referenced above to find this energetic field in our own bodies.

Living in Three Dimensions

If we take asana to the next level, we begin to feel our three dimensional being extends out into the cosmos in all directions, intersecting with layers and levels of reality we may never have noticed. Please click here for more on this.

Stay awake, grounded and openhearted and let life flow through you. Be the vehicle of social and spiritual change by living this, as best you can, moment to moment.


A Shamanic Cosmology

Cultures throughout history have had some sort of cosmology; that is, a story or model, or belief system that defines the origins, structures and functioning of reality as experienced by that culture. The modern era’s cosmology is a quirky cultural stew of scientific rationalism, religious dogma, and enlightened spiritual insight. My vote is for an enlightened spiritual insight which arises from an ongoing, direct and intimate contact with the world as it arises moment to moment. The question here becomes what do we mean by “the world as it arises?” The shamans have a very interesting view on ‘the world’, feeling all of creation is spiritual, and that much of the world is unseen to the human eye.

                                                Reality: An Overview

From a shamanic perspective, reality has two fundamental expressions: the seen, and the unseen. The seen is what the average human would recognize as the physical world. It images-1includes the sky, with clouds, stars and planets, mountains and the rest of the continents, oceans, rivers, lakes and streams, weather, and living beings of all sorts, etc, etc. All of these are experienced through the five senses and we are in constant relationship to this world in our daily activities.

The unseen can also be called the dream or spirit world and and has two primary levels, the lower and upper. The lower realms include the spirits of the earth, including plant and animal spirits as well as spirits associated with rocks, rivers, weather etc. The shamanic animist reality sees all creation is being imbued with a spiritual as well as a physical expression. (Thomas Berry’s ‘Principle 3’ acknowledges these two levels.) The lower imagesrealm, or underworld is often the destination of the dead, where human souls go in the afterlife. There are many fascinating tales and teachings about what happens to souls when they get there.

The upper realms include gods, angels, devas, celestial beings, saints, ascended masters, and spiritual guides. In most cases, heaven is the highest reward, and place of eternal beauty, health and happiness and reserved for those departed souls who have passed strict qualification tests, either on the earthly plane or in the underworld. These tests vary across cultures, but they all weed out the unworthy.

This three part reality is almost universal: The heavenly realms, the earth where the action or karma of our lives take place, and the underworld, and the nature of these realms varies tremendously from culture to culture. The modern Western world is currently dominated by the patriarchal monotheistic religions who were terrified of the power of the shamans and thus redefined the lower realms as hell and murdered nearly 100,000 women through the middle ages.

                                                  The Shamanic Journey

The modern shaman uses ‘technology’ to enter ‘altered’ states of consciousness, travel to the lower and upper realms, acquire help and helpers in the form of spirit helpers or teachers, and information, to help bring healing to the middle realm of action, in the body, in culture and throughout the planet. The entry point of the journey is through the body, or body soul, aka physical soul, where perception takes place, and the ‘technology’ is to use images-2a drum or rattle to rhythm entrain the brain waves to fire at the Theta or 3 – 8 HZ.  “Theta brainwaves occur most often in sleep but are also dominant in the deep meditation. It acts as our gateway to learning and memory. In theta, our senses are withdrawn from the external world and focused on signals originating from within. It is that twilight state which we normally only experience fleetingly as we wake or drift off to sleep. In theta we are in a dream; vivid imagery, intuition and information beyond our normal conscious awareness. It’s where we hold our ‘stuff’, our fears, troubled history, and nightmares.” (from The drumming or rattling have to be accurate and consistent to sustain theta for 20 minutes or so. We will go further into some of the protocols and process of the journey in the future.

                                                 Our Practice

imagesIn the last post, we began the process of differentiating the felt sense and movement possibilities related to the lower six chakras. Today we will go a little further with this exploration.  Imagine a ladder; two parallel lines linked by six horizontal lines. Imagine a circle or sphere in the center of each rung, and these will represent the chakras. Now, lying down in savasana, find the chakras and the two parallel lines running down the right and left sides of your body. Visualize and feel these two lines passing through key places aside the different chakras: inner ears, two sides of the jaws, two lungs, two kidney, two pelvic bones, two legs/feet. these are just a few suggestions. Find what awakens in your own perceptual field.

Now imagine the space between the chakras becoming like a frisbee and let the energy spiral back and forth, ascending and descending around each of the may begin to notice something that looks like this.images-3 Enjoy the ride. This is the ‘fishbody’ we have been working with for many years now. Smooth out the spaces. You are liable to find places on the sides of one or more chakras where the energy is sticky, or just plain stuck. In that moment, the habit is to ‘contract’ something to force the issue. Inhibit this urge. Contraction vrtti nirodha. Relax. Use imagination and visualization to help open channels.

Now return to the ladder image and find the points where the rungs intersect the vertical. Imagine all twelve points breathing together and feel. Imagine the heart beating simultaneously in all twelve points and feel what arises. This may take some practice and patience. Now take this into your asana practice and discover these points and energetic patterns anew. Let them dance you, reshape you, awaken you from deep within. Now go out into nature and do the same. Feel nature dancing with you. Be open to surprise, awe and wonder.

Bowl_of_Light_cover-500wFurther Reading: “A Bowl of Light” by Hank Wesselman, and all material at

(It was an amazing weekend!)

Chakras, Vayus and Asana in Awakening

The Big Picture

Yoga is the exploration of:   Awakening and stabilizing that Awakening, aka: Enlightenment, Self Realization, Moksha, Freedom from Suffering, etc, and involves Awareness, Attention, Intention, and Identification. This awakening allows our own unique creativity to emerge as a crucial component to the on-going planetary and Cosmic awakening arising in the fullness of this moment.

This exploration requires:
1. an ability to: differentiate the two perspectives available to humans:
Purusha and Prakriti, Being and Becoming, Luminous Emptiness and Creation, Now and Time, The Changeless and Impermanence, etc; cultivate each as a proficiency or skill, and integrate them into …

2. the realization of Oneness, of Non-duality, Advaita. That the two points of view, while differentiated, are never separate from each other. Purnamadah, imagespurnamidam.

3. the recognition that the “I am”, the Self, Atman, ‘drashtuh svarupe‘, where the Infinite emerges into form as Soul, is eternally unbounded, luminous and the source of all creativity.

4. the understanding that life conditions, experiences and karma have created patterns of belief, thought and emotional reactivity that can obscure or completely hide the inner light of soul and inhibit creativity.

5. that there are skillful means, upayas, that specifically address these obscurations and reveal the inner light. (Citta vrtti nirodha, sthira sukham asanam, Mindfulness, etc.

6. that these obscurations appear as either rigidity, an imbalance of tamas, or chaos, an imbalance of rajas;  or possibly combinations of the two. And they all involve a confusion of self-identity. (vrtti sarupyam itaratra.)

7. Somatic practices such as hatha yoga transform these imbalances back into coherence and harmony, sattva, by bringing attention/awareness to the deeper structures of the nervous system, including the gut body and cardiac nervous system, as well as the other physiological systems, which have their own inherent intelligence that moves toward healing and wholeness. Surrender into this awakened intelligence ( ishvara pranidhana, II-47: prayatna shayithilyaananta samapattibhyam) dissolves (nirodha) the self confusion (avidya), and allows the light of the soul to shine clearly (I-3: tada drashtuh svarupe avasthanam,) and Divine creativty to emerge as your life journey.

8. This process of healing and awakening creativity is an evolutionary impulse rippling throughout the entire Universe. (I-40: paramaanu-parama-mahattvaanto’sya vashikaarah

                              The Details

How can we work with chakras and vayus ‘on the mat’ to transform psychological/emotional/spiritual confusion into light?

There are seven major energy centers in the human, known as chakras or energyimages-8 wheels. As somanauts, we bring the buddhi (as light) to each and explore them as regions of movement and coordination of movements. This allows ‘enlightened posture and movements, or imagesmovement/posture as Divine Prayer. When all seven have been turned on (lit up), there is a clear sense of the spinal axis as emerging from the chakra line, like beads of light on a string. This of course, is refined in tadasana.

                    Our spiritual home base.
4th chakra: 
The center of our universe, where love, wisdom and compassion are awakened and sustained and all the chakras learn to work together. We begin here, and return again and again until we are rooted here as a felt sense in the body deeply linked to Mother Earth and Father Sky. It also supports heart and lungs, and feeds energy to upper limbs and head for movement and support and integrates the subtle spinal movements with the breath. Feel the heart chakra as a point where the infinite expands into form and keeps going. It’s a continuous opening.
                                              Lower chakras:

1st chakra: tail and legs: the three pillars of support in tadasana, and the anal mouth, the root of the gut body. The first cosmic gate, opening a connection to Mother Earth.  2nd chakra: Sacral region: small movements at sacro-illiac joints and the bladder as an organ of support and vibrancy. 3rd chakra: upper abdominal region: liver, kidneys, spleen, stomach, adrenals, descending fibers of the diaphragm, T10 – L3 and more. Modulates spinal curves where the lumbar undergoes large changes in shape. We’ll see more below when we get to the samana vayu.

                                          Upper chakras.
5th chakra
: continues support and movement of head, jaws, mouth, and tongue. Integrates cervical and thoracic curves in movement and support. 6th chakra: inner ears, third eye, pituitary center. Subtle movement of skull on C-1, a place often stuck. Cranial-sacral work involves integration skull and sacrum, 6th and 2nd chakras in subtle inner waves and inner energy fields. 7th chakra: crown, above the skull, organizes movements that totally release neck. The second cosmic gate, opening connections to the heavenly realms/Father Sky.

Now we add to the mix the physiological/spiritual organizing energies of aliveness known as the Five Prana Vayus. These are:
Prana = what we take in / expansion / upper body centered
Apana = what we get rid of / condensing / lower body centered
Samana = what we choose to keep / the balancer / middle body centered
Vyana: distributing the good stuff to all cells and tissues
Udana: growth and development on biological, emotional/psychological/spiritual levels.

Can we ‘feel’ these five organizing activities as movements of energy and energetic fields? Can we integrate these with the chakras? This will bring us to the basic laws of living structures and the effortless support they offer. Then our poses and practice in asana become divine prayers, healing and awakening creativity.

images-3The primary organizing activity in the Universe is the balance between expanding and condensing. This is the yin/yang of Taoism and Chinese medicine, and also ‘Tensegrity’ as articulated by Buckminster Fuller, Tom Myers etc. In a tensegrity structure, like the human body, the compression elements push out against the tension elements, which in turn pull in against the compression elements. B.K.S. Iyengar describes asana as the balancing of centripetal (toward the center) and centrifugal (away from center) forces. (Light on the Yoga Sutras on Patanjali). A star, like our sun, is delicately balanced between the intense condensing caused by gravity and the equally intense expansion created by the nuclear fire. Our life flows from this dynamic relationship at all levels of reality.

As the prana vayu governs taking in, we can experience it as an expanding energy field centered in the chest (fourth chakra) to open heart and lungs. It is the yang, or centrifugal energy.  Imagine this as a radial expansion, like the Unknown-2opening of the hoberman sphere. In kinesiology, we feel prana also in supporting the action and movement of the arms, ribs and head.

The apana vayu governs releasing out and thus is a condensing or squeezing field centered in the lower body (first and second chakras). It is the yin, or centripetal energy. When functioning in a healthy manner, apana squeezes out solid and liquid waste from below, but also helps to squeeze the air out of the lungs. Kinesiologically, apana can be felt supporting the action and movement of the pelvis, legs and tail, maintaining grounding energy in posture and movement.

Samana is the balancer. It integrates the upper body action of taking in with the lower body action of squeezing out. Usually described in digestive terms, as it is a third chakra energy, somanautsimages-1 explore the samana’s role in balancing the upper body and lower body in movement. It’s role is to integrate the movements of upper body/head and arms with movements of the lower body/legs and tail like in the cheetah. Notice the cheetah is actually flying more than running. Notice also the coiling and uncoiling of the core as it oscillates between flexion and extension. This is the mammalian action will will explore first in the asanas.

Ideally there is a single integration of all five vayus, the prana, apana and samana riding on vyana and allowing udana to function at highest most refined level possible. Iyengar describes this as samyama in asana, where organs of action, organs of perception and intelligence (buddhi) integrate into a single conscious movement in the entire body.

Now we add the poses. Take what we have covered above and integrate with what follows.

                     Integration through the Standing Poses

Lesson 5 of the basic course in my home study section of the site covers this,
(and saves me the need to rewrite it all! ) so please click here to continue.

Flipping the Dog  (Please click here.)

Into Inversions

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Preview of Coming Attractions