You might say ‘I am devoted to my partner and you can tell by the way we build our life together.’ Or, maybe, ‘I am devoted to my children/grandchildren, you can tell by how much I do for them.’
Perhaps, what or who we are devoted to can be determined by flow of our mind. Where does your mind always go? Which thoughts circle through your mind over and over again throughout the day.
Sharath spoke about the concept of devotion during conference recently, shining light on his devotion to his students. Reminding us of how he has dedicated his life to us, his students. He goes to bed very early day so he can get up early to do his practice and teach us. He has passed up once in a lifetime opportunities to be in the shala for us in the morning for practice. His students are always on his mind, always a consideration.
He is devoted to us, students of yoga. He is devoted to his teachers, the ones who illuminated the way for him and shared their knowledge with him. He fills his mind always with how to support his students, how to care for the community and how to structure his life so he can serve his students as best as he can.
What occupies your mind most regularly? Where does your mind continually flow? Is this truly what you are devoted to?
Ultimately, yoga is a practice of getting to know ourselves and trying to gain agency over our mind. So, we can direct the mind to focus where we want it to focus. So, we can have control over the flow of thoughts in the mind (at least sometimes anyway). So, we can direct our devotion toward more meaningful and beneficial thought forms and patterns.
Changing the mind is hard and can take years or even lifetimes to accomplish. However, every step we take toward observing ourselves, our thoughts and our responses gives us knowledge about ourselves and helps to keep us continuing along the path of yoga.
Yoga can help us to build the life we choose through training our mind and cultivating attitudes that support the spiritual path of yoga.
Perhaps you’ve heard it at the end of a yoga class, or seen it on a t-shirt, namaste is possibly the most well known Sanskrit word in the West.
Most of the time, we’re hearing this word after having been in powerful and intentional connection with ourselves, our bodies, our breath and our hearts and it can feel like a beautiful seal to our practice and time on the mat. Frequently, it is translated to mean ‘the divine light in me, honors the divine light in you’ and can be a meaningful and honored way to begin to transition off your mat and into the world.
You may have also noticed that not all teachers at our studio use this in the closing of their classes. This can sometimes feel as though something is missing in practice and you might even feel like you’re left hanging, wondering if the teacher is done with the class or even respecting yoga in the way you’re hoping they will. I assure you, this is in no way a lack of respect or reverence for yoga, its roots or the spiritual journey that can unfold through the practice of postural yoga.
When I attended my first yoga training in 2007 I was taught to use namaste at the closing of a class as an appropriate, respectful and reverent way to end a yoga class. Using this word was an honoring of the light or constant within each of us and after 16+ years of teaching, I’ve noticed that most students have grown to expect to hear namaste at the end of a postural yoga class.
Then, when I travelled to the subcontinent of India for my first trip in 2008 I noticed that namaste was used as a respectful greeting, not a farewell or a closing. I was greeted when I walked into shops and stores with a gracious and respectful ‘Namaste.’
Now, I was really confused. In the West, it had become an expectation to end your classes with namaste but within the subcontinent of India, the home of yoga, namaste was used as a formal and respectful greeting.
Through conversations with folks who were born and/or have roots in India and/or South Asia as well as through the study of Sanskrit I have seen more clearly that we have simply misunderstood the meaning of the word.
Namaste, a conjugation of the verb namaskāra is a reverent greeting, used in a spirit of worship/connection and sometimes translated as ‘I bow to you.’ The meaning of the word could be broken down further:
na – not
ma – mine
kāra – to do
When using namaste as a greeting, we can acknowledge the power of an individual’s personal journey, honoring that their journey is not ours to craft, carry or pursue.
With this deeper understanding of the word and its roots it is possible to view the word namaste as a reflection of a state of being, of accepting, of honoring an individual and their journey in this existence. A welcome of the individual, just as they are, without trying to change or influence them.
How might you choose to honor your journey of yoga as you close out your time on your mat? There are infinite ways to conclude this special time on your mat and one of my favorite ways is to plant seeds of gratitude in my heart. Thanking myself for all I’ve done to bring myself to that moment and fostering gratitude to carry off my mat and into all of my actions.
Is yoga crazy postures and intense meditation practices? Is yoga removing thoughts from the mind?
The short answer is, it’s complicated.
At its roots, yoga is a system of techniques and philosophies which guide a student toward knowing their True Nature as powerful, connected and peaceful beings. These techniques and philosophies can include work with yoga postures, meditation practices and other activities folks can use to get to know themselves. Being a human can be really hard sometimes and yoga is a means by which we get get to know ourselves, get to listen to our hearts and connect deep within ourselves.
As humans, we are conditioned through suffering and societal influences to identify ourselves and others with the ever-changing components of existence (mind, matter, energy – Prakṛti). However, yoga teaches us that the ever changing components of us, are not our true nature. This false-identification imposed on each of us by others and ourselves leads to suffering. We forget that at our core, there is a constant, unchanging spark of eternal creation within our heart-center, one name for this is Puruṣa.
Yoga is a means by which one can unlearn the patterns of false-identification (individual, collective and imposed upon us by society) and start to know their True Nature.
Yoga is a path toward balance. A path toward connecting with the constant component of existence that exists within all of us. When approached with care, knowledge and self-study; this system of techniques, lifestyle and philosophical theories can guide practitioners to understand themselves, realize ways they participate in and contribute to suffering and change those patterns of suffering so they may know their true nature.
This return toward balance can come in the form of yoga postures, meditation practices, studying of texts and teachings or overall lifestyle transformations. Yoga is identified as a tool to find balance in all of the layers of the individual (mind, body & energy) so they may know their True Nature instead of falsely identifying with the ever changing realms of existence.
It is thought that yoga has been around for as long as humans have been able to ask questions about their existence, their purpose in life and wonder if there was any meaning around their existence. The historical account of the history of yoga is much more complicated though. There are accounts of yoga dating back to about 3,000 before the Common Era and yoga is interwoven into ancient texts as a foundational concept since that time. Over generations and millennia, yoga has transformed, it has adapted and matured to rise up to meet the needs of the human population. Yoga has changed dramatically since the earliest historical record and has continually risen up to meet the needs of the population during a given age/period.
So, the yoga you practice on any given day and at any given moment might look very different each time you try to return to balance. Give yourself the space and grace to adapt your yoga practice to meet your needs in a given moment – this is what yoga has been doing all along. Remember that the postures that brought balance on one day, might be imbalancing on the next day. The meditation practice done one day might be activating and the next day balancing. Even with the changing components of our practice, we can still turn inward to connect when we use the ebbs and flows of our daily practice as a means to find balance. Instead of a means to perpetuate false-identification.
Yoga isn’t about the poses or practices you do. It’s about what you learn about yourself and the world around you while you practice finding balance.
Yes, it is tough to be a human and it has always been hard.
Ancient yoga teachings speak of specific afflictions of being a human and those afflictions are still plaguing us humans in modern times. These afflictions are thought to be something that comes along with the entanglement that is existence and thus, everyone experiences them in their own ways.
The afflictions are called kelśa(s) and all humans share patterns of suffering and mental fluctuations. While all of our individual sufferings are distinct and valid – as a whole, our sufferings can be categorized into 5 broad categories.
Patañjali explains the root of all suffering is avidyā (ignorance). Ignorance is the field in which all the other afflictions of being human grow and prosper. This ignorance is vast and inherent in being human. The path toward reducing/eliminating ignorance is through experience and correct knowledge.
The ignorance spoken about in the yoga sūtra allows the other four afflictions to grow, those are:
asmitā – false identification of self and others, not knowing ones true nature)
rāga – grasping after that which is pleasant/desireable
dveṣa – avoiding that which is challenging/less desirable
abhiniveśaḥ – avoidance of and fear of change or death
When these afflictions are active within our heart and mind, they rule our experiences and color our perception. We can find ourselves stuck in patterns of self-deprecation, judgment, depression and big feelings/emotions that influence all of our actions and relationships. In short, when these afflictions are active, we experience, contribute to and perpetuate patterns of suffering for us and others.
Patañjali goes on to encourage us, and confirms that these afflictions can certainly be reduced and overcome through kriyā yoga. And, we can even dissolve the root of these afflictions, in all its subtleties, through meditation!
The first sūtra of book two of the yoga sūtra lays out the definition of kriyā yoga, it’s purpose and how it prepares us for the continued journey of yoga. Kriyā yoga is the method that will allow us to overcome the afflictions of existence which cause suffering. That’s right, kriyā yoga is a method to eliminate suffering!
Kriyā yoga is comprised of: tapaḥ, svādhyāya and iśvarapraṇidhānām.
Tapaḥ – to burn or create heat as a means of cleansing and purifying. Also, self-discipline
Svādhyāya – study of the true Self. Honestly and continually
Iśvarapraṇidhānām – Devotion and connection to something that is greater than you
Mastery of these supports reducing and eventually overcoming the afflictions that cause suffering. Patañjali expands this definition to explain how and why kriyā yoga will lead students toward samādhi (ultimate mental absorption/bliss).
The path of yoga toward peace begins with dedication, self-reflection and connection to something that is greaster than us/connection to the unknown – Kriyā Yoga. This helps us to reduce patterns of suffering because suffering that has not happened yet can be avoided.
हेयं दुःखमनागतम् ॥१६॥ heyaṁ duḥkham-anāgatam ॥16॥
This might be my most favorite sūtra. It is a reminder that growth is possible, and when we truly work toward a goal of peace, we will feel the affects of the work as our lives unfold. Dear yogi, suffering that has yet to come can be avoided. We may not be able to change the past, but we can certainly have a positive impact on our future and experience more peace and greater joy.
And, it’s worth all the work that goes into it, because: Suffering that has yet to come, can be avoided.
Keep in mind, even on the days when being a human seems impossible to navigate, there will always be ways we can turn inward and care for the space of our own inner realm to weaken/alleviate patterns and tendencies that contribute to and support experiences that are painful.
Devote time to yourself everyday to reflect and connect with yourself. Just a little time, everyday will support you continuing to observe and be curious with yourself, your mind and your heart.
Over time, the understanding of this type of breathing technique has changed and evolved. Yoga practices and techniques as a whole continue to evolve over time. These practices grow to rise up to meet the needs of the population generation after generation – yoga is a living and evolving practice to ultimately serve practitioners in a deep and meaningful journey of Self-discovery and connection.
A valuable part of the journey of yoga is understanding the history and origin of the practices and techniques we know and love. The history of yoga has deep and powerful roots in ancient traditions and when we are able to study and honor those traditions, it can enrich our practice and offer more stability to our foundation and understanding of what it is we’re actually doing.
In traditional Hatḥa Yoga practices, as outlined centuries ago, ujjāyī breath was a specific type of prāṇāyāma (precise breathing technique) which involved:
inhaling through both nostrils while making a rasping sound with the palate and epiglottis
holding the breath for a prescribed period of time
then exhaling through the left nostril
*Please keep in mind, it is not always safe or appropriate for folks to participate in breath retention practices. It is not advised to use breath retention in public yoga classes for a number of reasons (see more here). Please consult your teacher prior to participating in ANY breath retention practices and remember these practices are meant to be learned and practiced under the careful and watchful eye of a trusted teacher.
This is quite a different technique than we are taught in most modern yoga classes. Overtime, the breath retention and single nostril exhalation components of this technique have fallen away and most modern yoga practitioners identify ujjāyī breath with just the first step of this process.
In our tradition of Ashtanga Yoga, our teacher Paramaguru Sharath Jois, has often directed us to refer to the breath we use on our posture practice as ‘deep breathing with sound’ in order to acknowledge the difference between traditional ujjāyī prāṇāyāma and the breathing we do in our modern posture practice.
Since breath is THE MOST IMPORTANT PART of our physical yoga practice, it’s valuable and deeply important to be curious about the origins and roots of our modern use of ancient practices.
When you’re moving your body on your mat, always prioritize deep, intentional breath with sound, this is the key to unlocking the limitless benefits of yoga.
Yoga Chikitsa & Bella Prāṇa are thrilled to partner in bringing you a monthly fundraiser class to benefit Trini Foundation.
The Trini Foundation is a 501c3 non-profit organization dedicated to helping people with substance use disorders find long-term recovery by building environments of physical, mental, and spiritual support through integrating recovery services with Ashtanga yoga and mindfulness practices. We are committed to changing the dialogue surrounding addiction and recovery – from one of isolation, to one of community and growth.
Trini partners with treatment centers, recovery programs, and yoga studios nationwide to help offer yoga classes to individuals in early recovery.
Join Yoga Chikitsa teacher, Chelsie Polcha for a 75 min Ashtanga Half Primary class on the last Saturday of every month.
You’ll move your body with your breath and see what is possible with the Ashtanga Yoga practice. This class will offer options for everyone to try to explore the Ashtanga Yoga practice in a way that is possible for them.
All donations collected will go straight to Trini Foundation, a foundation dedicated to supporting folks with substance use disorders find long-term recovery through yoga. Donations can be made in advance, at the studio, via PayPal, Venmo or mail. donate through the following links: Trini Website – https://www.trinifoundation.org/get-involved/donate.html PayPal: @trinifoundation Venmo: @trinifoundation
If you wish to donate by check: Checks made out to the Trini Foundation and mailed to: Trini Foundation PO Box 1257 Columbus, OH 43085
Yoga Cikitsā (yoga therapy) is an approach to healing and balance which uses the practices, philosophies and teachings of yoga tradition to support each individual in a customized way. Yoga therapy can be helpful to all individuals seeking greater balance in their body, mind, energy and/or emotions. Maybe you’re seeking strength, mobility or balance after an injury, surgery, life change or growth point in your life. Yoga therapy can support your journey and will provide an individualized and customizable path toward healing, growth and balance.
Jessica formally started her training in yoga therapy schooling in 2020 and for her, it was a natural progression of her teaching journey. Jessica has always aimed to meet each individual on the yoga mat and help them craft a customizable yoga practice to support their unique circumstances and journey. Through this training program, Jessica has learned and planted countless seeds of knowledge. She has affirmed and validated her unique approach to teaching through this intensive training program and is excited to support your healing journey in any way she can.
As a certified Yoga Therapist, Jessica will now be able to formally offer yoga therapy sessions and is ready to work with you. Jessica offers yoga therapy sessions in-person and virtually and can help guide you through yoga practices to restore balance and increase functional mobility.
How does it work?
Typically, we would work together one on one through a number of sessions. Most folks will start with 3 session over a period of time that seems most useful.
The first session will include an initial assessment and will be scheduled for 90 minutes. Each subsequent session can be scheduled for 60 minutes at a time.
Jessica will work directly with you to meet your individual goals. Yoga Therapy is rooted in supporting each individual, with all of their unique qualities and attributes to use yoga tools and practices to find a path toward balance. Once the systems find a state of balance, meaningful growth, transformation and healing is possible.
Please Respect the Spiritual and Cultural Significance of Yoga by: Ranjan Vadlamani
Oṁ Śrī Gurubhyo Namaḥ! (My Salutations to the Revered Teacher)
I want to mention early on that this is a sensitive post. It is not directed at any specific person or studio. It is a reflection of what I’ve observed at many places, with many practitioners, leading me to believe the original roots of Yoga are slowly suffocating.
Let me first start by stating this fact: Going to a studio with dim lights for a flow class does not make one a “Yogi” and to understand why, we need to understand the word Yoga and the sacred place it holds in the hearts of the people who practice Yoga beyond āsana, or beyond posture.
Yoga means Union, and not just any union, but a Union with the “Paramātman,” the Supreme Soul, or with God.
Lord Kṛṣṇa showing his full divine form which is Paramātman/Supreme soul and explaining to Arjuna about the difference between the self (limited with the identification of the body, emotions, thoughts and desires associated with them and experiencing pain and pleasure through the lens of this limited means) and The Self (unlimited, seeing God in yourself, in everything in this universe and treating everyone and everything with kindness and compassion, goes beyond pleasures and pains experienced by the limited self) and initiating Arjuna in the path of Yoga to see the soul and realize his true Self. Here, Arjuna is identifying himself with his body and his emotions and not knowing his soul before Lord Kṛṣṇa teaches him Yoga.
A Yogi is an enlightened being who has known their true Self and doesn’t identify their “self” with the self that they are. Yes, as confusing as this statement might sound, it is important we understand why there is one Self that is capitalized and one that is not. The self without the lowercase “S” is still a bound soul experiencing the turbulences caused by mind, and the “Self” is liberated; it is beyond pain, beyond suffering, beyond desires, beyond devotion itself. We can think of the Self as a fragment of the Paramātman that resides within all of us, but most people are unaware of this and instead identify themselves with their bodies, their thoughts, and their professions, among other things.
Let me examine some terms here :
Ātman – Soul Paramātman – Supreme soul/God Yoga – A communion of the self with Paramātman after the sense of the self disintegrates and becomes the Self.
If one has not seen their soul, one is not a Yogi. Fortunately, there are some beautiful terms in Sanskrit that can help one understand where they are in the process of their evolution in reaching that Union, because “Yoga is not a practice, Yoga is not a state of mind, Yoga is divine relationship that cannot be explained in words, it can only be felt and experienced.” – Lord Shiva in Sri Vijnana Bhairava Tantra.
Here are a few more terms which I would highly recommend be used when discussing Yoga practice.
Sādhana – Practice
Sādhaka – Practitioner
Tapasyā – Practice that is a little more evolved than your regular Sādhana, which builds heat in the system (and no, not a practice that happens in a heated room). The heat is the internal Agni or fire which has started piercing through the granthi’s or the knots that are stopping your progress.
Tapasvin – is that student who has evolved into building that internal heat, that Agni, but has not yet experienced that divine communion.
Yogi/Yogin/Yogini – Someone who went beyond Tapasyā and achieved a state of “Samādhi.”
My request to all the Sadhāka/Tapasvin is to be cautious in claiming that one has achieved Samādhi or experienced it after a specific asana. Samādhi has multiple levels in it, but it is in most doctrines the highest state of experience. It is said that once one has experienced Samādhi, no other experience comes even remotely close to that divine communion state. This is a word that is usually reserved for highly revered spiritual Guru.
I also request practitioners try to understand all the limbs of Yoga beyond postures and notice the differences between Pratyāhāra (sense withdrawal), dhāraṇā (One-Pointed Focus), Dhyāna (Extreme Concentration) and Samādhi (Returning to the State of Origin). These terms do vary based on which school of Yoga Philosophy one ascribes to, however their meanings fundamentally remain consistent for the most part. Familiarity with these concepts and their differences will only contribute to your understanding of Samadhi, and of the true purpose of Yoga.
Please understand that saying things like, “I attained Samādhi doing a certain asana,” can be very disrespectful to a Sadhāka/Tapasvin to whom Yoga exists beyond posture practice and remains a truly sacred practice. Please save this sanctity.
Disrespect can also come in various other usages in this industry. Yes, I called Yoga, our beloved Yoga, an industry, and this is not geared towards the Sadhāka or Tapasvin who are working hard to maintain its integrity but to other studios and teachers who use “Yoga” as a money making marketing gimmick. Not so long ago, I saw a video on Youtube where people were practicing “Goat Yoga,” and another group was involved in “Wine Yoga” and even more disappointing adaptations. Please refrain from practicing Goat Yoga, Alcohol Yoga, etc. It might feel as if it is harmless, but it is doing harm by masking and making light of the true purpose of Yoga.
I’d like to remind everyone that Yoga has no color and no religion – yoga is for anyone who wishes to know themselves. I truly believe that this is an important discussion to have. I humbly request help in moving forward with correct knowledge, in making sure we all go back to basics. Not knowing the basics is like building a tower on top of an unstable foundation, leaving a tower that will surely collapse.
I want to thank my teacher Jessica (who is going above and beyond to make Yoga accessible to larger audience and sharing the knowledge in it’s true form) for providing me a platform to express my opinions, I also want to thank my friend Susan who took time out of her busy schedule to proof read my article and discuss with me a few of her wonderful experiences and adding her invaluable insights to apply the appropriate tone and tune to my words.
asato mā sadgamaya, – From Untruth, lead me to truth tamaso mā jyotirgamaya, – From darkness, lead me towards light mṛtyormā’mṛtaṃ gamaya. – From death, lead me towards immortality
About Ranjan: Ranjan’s first yoga practice was in his elementary school in India when he was 4 and it was just a fun activity. He later traded his Yoga practice for other sports and later on for his pursuit in higher education. He started getting deep in spirituality when he was 24. He says he can’t explain exactly what happened but his faith got stronger out of nowhere and with his adolescent ages spent in India, he feels lucky to have the exposure to various religions, cultures and spirituality all around him and wanted to understand more about them and thus began his Yoga journey.
He first started trying different classes like beginners, flow etc., but felt like something was missing, and because of his earlier exposure, he could quickly identify that the missing aspect was that most of the Yoga practices are just limited to a good body stretch and Asana and were missing the spiritual and authentic Yogic practices that actually helps a student introspect more.
He then took a Mysore Ashtanga workshop led by Kino in which he met Jessica, and started taking Ashtanga classes under Jessica’s expert guidance. He took private meditation classes, breathing classes with Jessica and realized that he found his mentor, guide, teacher, a sister who can help him on his path.
He quotes the reference from “Vijnana Bhairava Tantra” which defines a Yogi (a meditator) as “One who closely examines the relationship between the subject and the object, one who sees and the one being seen. Someone who examines his connection with himself and the object that he is connected to.”
One of his favorite quotation is “The body benefits from movement and the mind benefits from stillness!”. Ranjan is on a path to finding himself, shedding his layers of conditioning and spreading the knowledge he gains to others who are interested in this path.
The first Ashtanga class can be a bit confusing. So, here’s everything you need to know before coming in for practice!
There are two types of Ashtanga classes on our regular schedule: self-practice and guided classes.
What’s the difference between these classes? Which one should I try first? How do I know what to do?
Self-Practice – this class you will receive individualized guidance through an Ashtanga Yoga practice which best suits your unique self!
Guided – this class will have all the students in the room moving through the same series at the same time. There will be variations offered and options to adapt practice for the individual.
Both of these classes are traditional methods for learning and practicing Ashtanga Yoga.
Both of these classes will be led by teachers who practice Ashtanga Yoga regularly and are devoted to sharing the practice with anyone who is interested in learning.
Which one should I try first?
The self-practice classes are the recommended place to start. In these classes you’ll get to have personalized attention and guidance while still having the shared energy and shared camaraderie of a group class.
How do I know what to do?
First off, you don’t have to have anything memorized and don’t have to know where to start. When you arrive for your first self-practice class you can expect:
A warm greeting from one of our amazing teachers
An opportunity to introduce yourself to the teacher directly and discuss any injuries, sensitivities or intentions you would like to share
1 on 1 time with your teacher as they walk you through the postures/flows individually
Time to explore, breathe and play around with those poses/flows at your own pace
A chance to ask questions about your practice in real-time (instead of trying to remember your question for after class)
An experience of sharing in a collective practice that is also intensely individualized
No expectations of having anything memorized or prepared
If it’s your first time with yoga, no problem, we’ll show you how and where to begin
If you’re an experienced yoga practitioner who is just new to Ashtanga, no problem, we’ll help you level-up your existing practice
So, if you’ve been thinking about trying Ashtanga Yoga but have been wondering or confused about where to start, hopefully this has helped to answer some of your questions.
Anyone who wants to practice Ashtanga Yoga can, regardless of past yoga experience, physical ability, etc. is welcome to come practice with us! We welcome anyone who wishes to try!
Maybe you’ve heard your teacher mention it. Maybe your friend’s friend swears by it. Maybe you haven’t heard of it at all, but here’s what the OIL BATH is all about.
The oil bath is a self-care practice to sooth and ease sore/strained muscles, support joint health and bring balance to the yoga practice week. Oil is applied to the entire body and then left on the skin for at least 10 minutes, up to 60 minutes and then wiped off and cleaned from the hair.
The oil bath supports supple muscles, mobile joints and a restful nights sleep, it’s a self-care ritual which is also meditative and is highly nourishing for the skin.
Here’s what you’ll need:
Castor Oil (alternatives are almond and coconut oil)
Towel which can be dedicated to oil bath
Sheet which can be dedicated to oil bath
Candle (optional)
30 or more minutes with privacy
This is how I do it:
I set up in the bathroom and light a candle for atmosphere (be sure to do this before you start to use oil and never leave an open flame unattended). Then spread a sheet on the floor to keep the tile from getting covered in oil. I have my oil bath towels out, I like to use two hand towels that are ONLY used for oil bath. I grab something to drink and then get started.
To start the process, remove all clothing and groom hair. If you have long hair, I recommend having a hair tie close by to easy use.
Begin to apply the oil at the top of the head on the scalp. Massage oil into the scalp and do your best to cover it completely. Once the scalp is finished, it can feel good to put long hair up in a bun to keep it off the skin.
Next, apply oil gently to the face and neck. Try using circular motions on the face and sweeping motions on the neck. Continue to apply oil all over the body. It can be very healing to use sweeping motions over the long bones (forearm, upper arm, thigh, lower leg) and circular motions over the joints.
There might be areas which seem to absorb the oil quickly, I would recommend applying extra oil here until there’s a small layer of oil on the surface. If you’re experiencing any pain, stiffness or injury, extra oil can be applied here.
Advice and Guidelines:
Avoid going out in the sun after an oil bath.
Consult with your Doctor before doing an oil bath if you are pregnant or trying to get pregnant.
If your Doctor approves the oil bath, DO NOT use cator oil if you are pregnant. Instead use almond or coconut oil.
It’s normal for the experience to be warming. If you start to feel uncomfortably warm, that’s a sign for the oil bath to be done for the night.
Consider not oiling the bottoms of your feet until you’ve done it a couple of times, it’s messy and a hazard to get up and move around when you have oil on your feet. The first couple of times you might have a hard time sitting still and/or remember something you need.
Whatever towel/blanket you choose to use, DO NOT place it in the dryer – it’s a fire hazard. I launder mine separately and let them air dry.
For your first oil bath, I recommend leaving the oil on for about 10 minutes once it is completely applied. It usually takes about 10 minutes to apply the oil so this first time will last about 20 min from the time you start applying the oil.
When you’re ready to take the oil off, I start with the limbs. Using the designated oil bath towel, gently wipe the oil from the skin. Next step in a warm shower to rinse off the oil and wash the hair. For my hair, it works to shampoo twice and skip the conditioner. This gets all of the oil out of my hair for me and leaves it feeling soft. Your hair might need less/more shampoo to remove the oil. I do not was my skin while in the shower but you might like to use some soap.
After you get out of the shower it’s nice to get cozy and either cuddle up with a book or head to bed for some snuggly rest. Before going to bed be sure to blow out your candle if you lit one. Additionally, you might want to send a kettle of boiling water down the shower drain. Our home is from the 1950s and sometimes the drain can get a little slow. I’ve found if I use boiling water after my oil bath shower, the drain stays flowing freely!
Breath retention practices are not appropriate for public yoga classes. Regardless of what you learned in your yoga teacher training, what you have experienced while being a student, or even what you have taught in your classes for years.
Those who have studied in a class or teacher training setting with me will have already heard this from me many times and it deserves repeating because it’s essential for the health, vitality and yoga journey of all those attending public yoga classes.
There are many reasons why breath retention practices do not belong in public yoga classes ranging from medical red flags to impeding your student’s ability to gain equanimity along their spiritual journey. Breath retention is going to amplify whatever is in the body, mind and energy. If a student is experiencing any sort of imbalance, breath retention practices will exacerbate the imbalance.
There is a long list of prerequisites for breath retention practices here. The student needs to be appropriately prepared for these intensive practices in order for them to be beneficial and not cause harm. This is why, for countless generations, these powerful breath retention practices have only been taught under the care and strict observation of master teacher to devoted student. This approach to teaching grants the teacher in-depth knowledge of the student, their practice, their health on all levels and the teacher is able to directly monitor the student so they can adapt/discontinue the practices when necessary.
However, in the average public yoga class, teachers have nowhere near enough knowledge on every single student’s physical, emotional and mental states to determine if advanced breath practices are appropriate – sometimes we don’t even know the student by name.
The American Heart Association acknowledges that mid-cycle rest (a pause in the breath at any point in the cycle) has been associated with increased incidence of arrhythmia, heart failure, stroke and high blood pressure. Sleep apnea (a condition in which the breath stops mid-cycle during sleep) is a common example of mid-cycle rest in the breath cycle and according to the AHA is experienced by 1 in 5 folks.
Why teach our yoga students a practice which will only reinforce and deepen a pattern which is known to cause major health concerns?
Without being properly prepared and monitored, breath retention practices can also trigger trauma, PTSD and re-traumatized students recovering from traumatic events. In addition to all of these risks, the student’s spiritual journey can also be compromised with the use of breath retention practices.
When studying the yoga sūtra, we learn that all humans share patterns of suffering and mental fluctuations. While all of our individual sufferings are distinct and valid – as a whole, our sufferings can be categorized into 5 broad categories.
Patañjali explains the root of all suffering is avidyā (ignorance). This ignorance breeds asmitā (not knowing ones true nature), rāga (attraction), dveṣa (avoidance) and abhiniveśaḥ (avoidance of death/change). These afflictions can certainly be reduced with appropriate practice and can be fueled with practices that are not fitting for the student.
If we teach students breath retention practices before they have done the necessary work of weakening the kleśa-s, we will unknowingly contribute to them strengthening these patterns of suffering. Students will find themselves stuck in a web of these afflictions, bouncing back and forth between different patterns and experiences of suffering. The student will then not able to genuinely settle into an experience of samādhi (mental absorption on an object, task, etc.).
Instead of teaching breath retention practices in public yoga classes, focus on helping your students find balance in their breath from inhale to exhale – without any pauses and reinforce this pattern of even breath throughout class. This approach to breathing has been proven to increase cardiovascular health, balance the nervous system, increase heart rate variability and create a foundation for a meditative experience. This will also strengthen the student’s ability to transition from sympathetic nervous system (fight/flight) to parasympathetic nervous system (rest/digest) with greater ease and an easeful transition between sympathetic and parasympathetic is a foundation for changing reactionary patterns and weakening the influence of the kleśa-s.
If we want to support yoga being a practice for any body, we MUST create an environment in which everyone can receive the benefits of yoga, this includes education on what practices are supportive for everyone and clear knowledge of practices that are advanced and not appropriate for the average Saturday morning class at a local studio.
Building a foundation of inclusive language for yoga teachers
As yoga teachers, we are gifted the supreme honor of being welcomed into someone’s journey of yoga. To me, this is a very joyous and powerful responsibility.
Yoga is many things, but at its core, yoga is Samādhi. Samādhi is the experience of mental absorption, mental focus on what is happening in the present moment. These are the teachings of Patañjali’s Yoga Sūtra. The sūtra text also reveals some of the patterns experienced by all humans. Each human is unique and deserves to be seen as an individual, but as a species, we all experience some common patterns of a busy mind and suffering.
Since the yoga sūtra text teaches us, broadly speaking that humans have common experiences with thoughts and patterns of suffering. Then, yoga teachers need to organize their voice and presence as a leader in the room with as much sensitivity and awareness as possible.
In public yoga classes, we do not know the stories of suffering for all of our students, or even their gender identity. And, we don’t really need this private and personal information to lead and hold space for yoga. Everyone comes to yoga from a unique and individual background and yoga is a tool to start to reduce suffering on an individual level (and this has an impact on the collective level of experience).
Try THIS:
Instead of THIS:
Welcome folks, everyone, humans, friends, etc.
Welcome ladies and gentleman Welcome boys and girls
I’ll be offering lots of options…
I’ll be offering modifications…
Here’s another option…
This is the fullest expression of the pos
Folks with a uterus…
Ladies on your cycle…
If it feels better in your body…
If you need to…
Move (insert body part) toward/in the direction of (insert body part)
Move (body part) to (other body part)
Here are some options/variations
If you can’t do (posture)…
If it’s not possible today or if you don’t want to
If you’re not flexible/strong enough…
This pose might be felt (insert location in body)…
This pose is felt…
Try, play around with, see what’s possible this posture…
Do this posture…
These are a few suggestions – there will always be an unlimited amount of growth we as humans can do to increase our inclusivity in the yoga space (and all spaces). Please consider this a starting point for your own exploration of inclusive language and continue to be curious with yourself about ways you might be unintentionally excluding someone based on your speech.
Yoga is for everybody. It is our responsibility and a part of our personal practice of yoga to continue to study how we present our content and how we engage with out students so we’ll be able to continue to grow and expand our knowledge of ourselves.
If any of these suggestions feel uncomfortable for you, try to be curious about why they are uncomfortable with you. What might be at the root of discomfort and how can you open up yourself to expansion with these concepts. I will be navigating these questions over and over again myself in my personal quest to create a yogic environment where everyone can feel seen, welcomed and cared for.
The exploration of the Niyamas continues with the third being tapas. This is a familiar concept and a familiar word since we saw this come to the surface at the beginning of our journey as one of the three components of Kriyā Yoga. In fact, the tree remaining Niyamas are the three same components of Kriyā Yoga as laid out by Patañjali in the first sūtras of this chapter on practice.
So, why does Patañjali repeat these three practices again in this second limb of Aṣṭāṇga Yoga? It could be to invite in the importance of these three practices and to call the aspirant toward a deeper and subtler understanding of each component. Maybe Patañjali is asking the yogi to return to the practice of self-discipline, self-study and connection with the heightened knowledge which comes from dedication and understanding of the previous Yamas and Niyamas.
As the yogi prepares themselves for the most subtle practices of Aṣṭāṇga Yoga, it’s absolutely necessary they have a firm root in non-violence, truthfulness, non-stealing, conservation of energy, non-grasping, cleanliness and contentment.
As a means to refine and polish the dedication to self-discipline, the yogi might explore their understanding of self-discipline previously and examine how that practice needs to evolve and shift to support the full integration of the previous Yamas and Niyamas.
For our journaling practice today, explore your previous understanding of self-discipline and examine areas where the practices of ahiṃsā, satya, asteya. brahmacarya, aparigrahāḥ, śauca and saṃtoṣa might add to your existing practice of tapas. Additionally, explore the following questions.
What does it mean to practice tapas in our asana practice?
How is tapas important for the aspirant on the path of Self-discovery?
Tapas is a practice of greater self-restraint. A practice of avoiding actions, which lead the yogi away from the path of spiritual growth. This practice leads the aspirant toward actions which which will propel the yogi along this path of self-discovery. Additionally, this practice of self-discipline is a process of purification. The yogi is able to ignite their inner fire to burn away toxins, impurities, saṃskāras and karmic imprints from consciousness. An initial way to practice tapas is to show up for practice, consistently and for a long time. A next step might be to eat a simple diet, allowing the body to keep burning away old toxins, impurities and saṃskāras instead of adding more toxins, etc. What are some additional ways you might polish your understanding of self-discipline to further your spiritual journey?
Currently, we’re exploring each of these Yamas (mahāvrata) as well as the Niyamas and trying to understand how we can start to integrate the lessons of these guidelines in our posture practice and our daily lives. Share how you’re experiencing and practicing truthfulness today and everyday with our Ashtanga community and read what others are learning by following #yogafoundationschallenge on IG.
Through the lens of our practice, we can start to view our patterns and reactions as a means to known them and adapt/change them as needed. I encourage you to practice with extra care over the next few weeks and journal about your experience on and off the mat. This will give you an additional tool to process the ideas and concepts we’ll explore throughout the challenge.
Tag @bellapranayoga in each entry along with #yogafoundationschallenge and #bellapranaashtanga to be entered in a drawing to win:
Mysore Practice Rug
Yogi Assignment by Kino MacGregor
4 oz bottle of Mahanarayan Oil
PLUS 10% off workshops with Ajay Tokas in July 2020
See the remaining schedule below and follow the tag #yogafoundationschallenge on Instagram to hear experiences from our community as well as share your own. Now, you take practice 🙂
Tuesday, February 4 – Svādhyāya- self-study, repetition of mantras and calming the mind
Wednesday, February 5 – Īśvara Praṇidhāna – connection to the unknown
The second niyama, saṃtoṣa, requires the yogi to practice contentment in all situations, in every moment. This practice can bring about clarity of heart and mind. It opens the aspirant to the vast network of connectivity which weaves the fibers of existence together.
The idea of finding peace and joy, regardless of whether the circumstances are pleasant or unpleasant can be an overwhelming practice to begin. Life consists of highs and lows and the emotions, sensations and knowledge that comes from those situations is invaluable in the experience of life. It’s a bit boring to think of a life lived without the rising and falling of the waves of a life well lived.
It’s important to distinguish the practice here, saṃtoṣa is not a practice of disconnecting from these moments and viewing them as plain, gray, stagnant components of a life free from highs and lows. Contentment is a practice of feeling the pleasant joy of existence through these ebbs and flows of life, without being ruled by the avoidance of pain or the continual lusting for joy. Saṃtoṣa is present when we see the sufferings of life as teachers, as messengers of truth and keys to where we need to grow on our journey inward and when we feel the beauty of our magical life, without clinging to it.
For our journaling practice today, try uncovering what contentment could mean to you?
How can the practice of contentment lead to a deeper experience of honesty on our journey of self-discovery and healing?
Does it feel as if this practice of contentment ask you to be disingenuous about difficult situations?
Currently, we’re exploring each of these Yamas (mahāvrata) as well as the Niyamas and trying to understand how we can start to integrate the lessons of these guidelines in our posture practice and our daily lives. Share how you’re experiencing and practicing truthfulness today and everyday with our Ashtanga community and read what others are learning by following #yogafoundationschallenge on IG.
Through the lens of our practice, we can start to view our patterns and reactions as a means to known them and adapt/change them as needed. I encourage you to practice with extra care over the next few weeks and journal about your experience on and off the mat. This will give you an additional tool to process the ideas and concepts we’ll explore throughout the challenge.
Tag @bellapranayoga in each entry along with #yogafoundationschallenge and #bellapranaashtanga to be entered in a drawing to win:
Mysore Practice Rug
Yogi Assignment by Kino MacGregor
4 oz bottle of Mahanarayan Oil
PLUS 10% off workshops with Ajay Tokas in July 2020
See the daily schedule below and follow the tag #yogafoundationschallenge on Instagram to hear experiences from our community as well as share your own. Now, you take practice 🙂
Monday, February 3 – Tapas – self-discipline as a path toward freedom
Tuesday, February 4 – Svādhyāya- self-study, repetition of mantras and calming the mind
Wednesday, February 5 – Īśvara Praṇidhāna – connection to the unknown
The first of the Niyamas, śauca, is a practice of physical, energetic and mental cleanliness. Building on the foundations the aspirant has already developed in Kriyā Yoga and the five Yamas, yogis will find this practice expands beyond regular bathing and brings about clarity of thought, health and vitality. This practice includes both inner and outer cleanliness. Yogis must work to keep their environment clean, their physical body clean and their inner thoughts and intentions clean.
Cleanliness of thought can be a comprehensive practice of all the previous practices we’ve been discussing. With our kriyā yoga practice firmly rooted, and non-violence as the foundation for all our connections, the aspirant can find that practicing śauca aligns comfortably with our spiritual journey and aids in commitment to the path of self-discovery and the search for Truth.
For our journaling work today, try to identify a subtler way you can incorporate a practice of cleanliness. Maybe it involves a small shift in the food you nourish your body with, possibly a change in the media you consume today, or even a practice of joyfully removing an item of waste you see.
Additionally, explore how cleanliness is important to your spiritual growth and development?
Can you identify subtle ways cleanliness is essential for a safe and effective posture practice?
The following guidelines can help to deepen your śauca practice through the context of your posture practice. As the body sweats during practice, it releases toxins and impurities; it also releases essential minerals during this process. Teachers suggest the yogi rub the sweat back into their skin to give the body a chance to reabsorb the minerals back into their system. It is also advised to refrain from showering immediately after practice. Try waiting 15-30 minutes before getting into the shower, this is another opportunity for the body to reabsorb minerals, which left the body during the practice.
Currently, we’re exploring each of these Yamas (mahāvrata) as well as the Niyamas and trying to understand how we can start to integrate the lessons of these guidelines in our posture practice and our daily lives. Share how you’re experiencing and practicing truthfulness today and everyday with our Ashtanga community and read what others are learning by following #yogafoundationschallenge on IG.
Through the lens of our practice, we can start to view our patterns and reactions as a means to known them and adapt/change them as needed. I encourage you to practice with extra care over the next few weeks and journal about your experience on and off the mat. This will give you an additional tool to process the ideas and concepts we’ll explore throughout the challenge.
Tag @bellapranayoga in each entry along with #yogafoundationschallenge and #bellapranaashtanga to be entered in a drawing to win:
Mysore Practice Rug
Yogi Assignment by Kino MacGregor
4 oz bottle of Mahanarayan Oil
PLUS 10% off workshops with Ajay Tokas in July 2020
See the daily schedule below and follow the tag #yogafoundationschallenge on Instagram to hear experiences from our community as well as share your own. Now, you take practice 🙂
Sunday, February 2 – Saṃtoṣa – contentment, feeling joy everywhere
Monday, February 3 – Tapas – self-discipline as a path toward freedom
Tuesday, February 4 – Svādhyāya- self-study, repetition of mantras and calming the mind
Wednesday, February 5 – Īśvara Praṇidhāna – connection to the unknown
Aparigraha, the fifth and final of the Yamas completes the first rung of Patañjali’s ladder toward Ultimate Liberation. This Yama requires the aspirant to practice non-grasping, to live life allowing for a state of flow to exist within all connections.
Grasping is an attempt to control. An attempt to mold and shape the outcome of our efforts and interactions into something of our own, instead of allowing what is possible to blossom. This practice of aparigraha leads aspirants away from the demands and stimulations of the outside world and guides the yogi deeper on the journey inward. The yogi will gain more control over their thoughts, words and actions and will find they are no longer ruled by the impulse to control the results of all of their connections.
Aparigraha opens students up to releasing the desire to own and allows us to let go of what is unnecessary and out of our control. Yogis are able to learn and truly embrace their own strength. Knowing they already have everything they need contained within their own hearts.
This practice leads to knowledge of the difference between committing and grasping. Commitment often starts with the best of intentions, a symbiotic connection which is mutually beneficial. Then, through a series of inevitable life events, commitment can turn into grasping and trying to control. And yet, it can seem impossible to identify the moment when a loving commitment, a gentle clasp of fingers, is transformed and suddenly a desperate, unrelenting desire to control is ruling the connection.
With discipline, self-study, connection, non-violence, truth, non-stealing and honoring of sacred energy, the yogi can start to notice when this transformation happens. The yogi will start to notice when they are attempting to control the outcome of their efforts and return to their own work of Kriyā Yoga and the previous Yamas.
For your journaling opportunity, explore ways you already know you try to grasp and control situations. Additionally, how might you change this pattern of trying to control into an opportunity for deeper self-study?
How could the practice of aparigraha apply to the time you spend practicing yoga on the mat?
How can this practice expand to include our personal relationships?
Currently, we’re exploring each of these Yamas (mahāvrata) as well as the Niyamas and trying to understand how we can start to integrate the lessons of these guidelines in our posture practice and our daily lives. Share how you’re experiencing and practicing truthfulness today and everyday with our Ashtanga community and read what others are learning by following #yogafoundationschallenge on IG.
Through the lens of our practice, we can start to view our patterns and reactions as a means to known them and adapt/change them as needed. I encourage you to practice with extra care over the next few weeks and journal about your experience on and off the mat. This will give you an additional tool to process the ideas and concepts we’ll explore throughout the challenge.
Tag @bellapranayoga in each entry along with #yogafoundationschallenge and #bellapranaashtanga to be entered in a drawing to win:
Mysore Practice Rug
Yogi Assignment by Kino MacGregor
4 oz bottle of Mahanarayan Oil
PLUS 10% off workshops with Ajay Tokas in July 2020
See the daily schedule below and follow the tag #yogafoundationschallenge on Instagram to hear experiences from our community as well as share your own. Now, you take practice 🙂
Friday, January 31 – Aparigraha – non-grasping, feeling the difference between holding and grasping
Saturday, February 1 – Śauca – cleanliness and why it’s so important on our spiritual journey
Sunday, February 2 – Saṃtoṣa – contentment, feeling joy everywhere
Monday, February 3 – Tapas – self-discipline as a path toward freedom
Tuesday, February 4 – Svādhyāya- self-study, repetition of mantras and calming the mind
Wednesday, February 5 – Īśvara Praṇidhāna – connection to the unknown
The fourth Yama, brahmacarya, calls the yogi to take on a practice of total control of ones sexual engagements. In other words, the aspirant is being called to practice celibacy. This can seem like a heavy topic for most yogis as it enters into our private life and a deeper and more intimate way than the previous Yamas. Before brushing this Yama off as one that ‘isn’t for me,’ it’s important we first understand the definition of this Yama as it relates to Patañjali and the social circumstances of his time and caste. Then, we’ll delve into the subtler layers of this practice.
At the time the yoga sūtras were codified (somewhere around 400-500 of the Common Era) Patañjali was organizing these teachings as they were taught to male brahmanical aesthetics. Patañjali literally wrote these vows for male priests whom had renounced society and the householder lifestyle. Understanding the setting in which these sūtras were written, it’s a little easier to understand the strict call for celibacy from the aspirant. Patañjali called for the restraint of sexual behavior, as a means for the aspirant to not be ruled by their emotional, physical and mental impulsive responses. The original layer of commentary goes on to explain there are certain circumstances and at certain times when sexual behavior could be accepted and not seen as a hinderance along the yogi’s spiritual path. It’s possible to understand this practice of celibacy as much more than simply refraining from sex. This is a practice which is a means to allow students to increase their own life force and gain insight into life’s deepest truths.
By being conscious and mindfully intentional about our most intimate interactions, the yogi is able to gain knowledge about preexisting patterns of thoughts, emotional responses and impulsive reactions. Additionally, conscious attention to these precious and intimate connections, will develop the capacity for the aspirant to nurture and grow their reserve of sacred, vital energy.
Why is it important to nurture and reserve your sacred energy?
As you explore, meditate and journal on this Yama, try to witness your own inner dialogue about the subject matter. Are there layers of this practice which seem impossible? Layers which seem appealing? How do you connect to your sacred vital energy?
If you’re curious, Pattabhi Jois provides the following advice in The Yoga Mala for committed couples to honor brahmacarya while still maintaining their intimate connections.
The best time for sexual intercourse is between sunset and sunrise. Sex during the day can weaken the life-force.
Only those in committed relationships should engage in sex. Sexual thoughts of someone other than your partner should be avoided as well.
The most appropriate time for intercourse is between days four and sixteen of a woman’s cycle.
It is not recommended to have sex on the days of the new and full moon. Energy should be reserved on these days.
All sexual activity should be a balance of righteousness, fairness, prosperity, purpose, and physical and/or motional pleasure and/or desire.
We should always think of the higher self while engaging in intercourse. This will ultimately lead to brahmacarya and increase our life-force and connection with the Divine.
Currently, we’re exploring each of these Yamas (mahāvrata) as well as the Niyamas and trying to understand how we can start to integrate the lessons of these guidelines in our posture practice and our daily lives. Share how you’re experiencing and practicing truthfulness today and everyday with our Ashtanga community and read what others are learning by following #yogafoundationschallenge on IG.
Through the lens of our practice, we can start to view our patterns and reactions as a means to known them and adapt/change them as needed. I encourage you to practice with extra care over the next few weeks and journal about your experience on and off the mat. This will give you an additional tool to process the ideas and concepts we’ll explore throughout the challenge.
Tag @bellapranayoga in each entry along with #yogafoundationschallenge and #bellapranaashtanga to be entered in a drawing to win:
Mysore Practice Rug
Yogi Assignment by Kino MacGregor
4 oz bottle of Mahanarayan Oil
PLUS 10% off workshops with Ajay Tokas in July 2020
See the daily schedule below and follow the tag #yogafoundationschallenge on Instagram to hear experiences from our community as well as share your own. Now, you take practice 🙂
Friday, January 31 – Aparigraha – non-grasping, feeling the difference between holding and grasping
Saturday, February 1 – Śauca – cleanliness and why it’s so important on our spiritual journey
Sunday, February 2 – Saṃtoṣa – contentment, feeling joy everywhere
Monday, February 3 – Tapas – self-discipline as a path toward freedom
Tuesday, February 4 – Svādhyāya- self-study, repetition of mantras and calming the mind
Wednesday, February 5 – Īśvara Praṇidhāna – connection to the unknown
The third Yama, asteya, is a practice of non-stealing. Patañjali next calls upon the yogi to deepen their discipline by incorporating the practice of asteya into their life. As it was with truthfulness, this practice must first be rooted in the previous practice of non-violence. All acts, thoughts, and speech must be rooted in non-violence.
So, what is Patañjali asking of us? The concept of not stealing is not new, most of us learn at a very young age that stealing is wrong and will result in some form of punishment. So, maybe the yogi is being called to expand their understanding of what it is to steal to include more subtler practices of non-stealing. With a firmly rooted practice of non-violence and truthfulness the aspirant might find their exploration of non-stealing to expand and include ideas about how our behavior in relationships, and our exchange of time, energy, thoughts, feelings, trust, generosity, etc.
As a human, we can all have moments of inadequacy, fear, doubt, pain, judgment, etc. and it is quite easy to forget that all humans have these same feelings. Have you ever had a moment of feeling panic or doubt about a situation and then were surprised to learn someone you viewed as ‘so confident’ was also feeling similar threads of doubt and worry? With time, we might find the practice of non-stealing expands and reveals moments when we might not be recognizing the interconnectedness of existence, or the humanity and similarities within each of us.
What about our global resources, are there ways we can alter our daily practices to be sure these global resources are available to all?
For your journaling practice today, explore your definition of stealing and see if there are ways to deepen your understanding of this concept into subtler layers of meaning.
How do you define stealing? Does the concept of non-stealing expand to include more than simply taking an item, which isn’t yours?
How can the practice of Asteya deepen our posture practice?
Currently, we’re exploring each of these Yamas (mahāvrata) as well as the Niyamas and trying to understand how we can start to integrate the lessons of these guidelines in our posture practice and our daily lives. Share how you’re experiencing and practicing truthfulness today and everyday with our Ashtanga community and read what others are learning by following #yogafoundationschallenge on IG.
Through the lens of our practice, we can start to view our patterns and reactions as a means to known them and adapt/change them as needed. I encourage you to practice with extra care over the next few weeks and journal about your experience on and off the mat. This will give you an additional tool to process the ideas and concepts we’ll explore throughout the challenge.
Tag @bellapranayoga in each entry along with #yogafoundationschallenge and #bellapranaashtanga to be entered in a drawing to win:
Mysore Practice Rug
Yogi Assignment by Kino MacGregor
4 oz bottle of Mahanarayan Oil
PLUS 10% off workshops with Ajay Tokas in July 2020
See the daily schedule below and follow the tag #yogafoundationschallenge on Instagram to hear experiences from our community as well as share your own. Now, you take practice 🙂
Thursday, January 30 – Brahmacarya – celibacy and what it means for the yogi
Friday, January 31 – Aparigraha – non-grasping, feeling the difference between holding and grasping
Saturday, February 1 – Śauca – cleanliness and why it’s so important on our spiritual journey
Sunday, February 2 – Saṃtoṣa – contentment, feeling joy everywhere
Monday, February 3 – Tapas – self-discipline as a path toward freedom
Tuesday, February 4 – Svādhyāya- self-study, repetition of mantras and calming the mind
Wednesday, February 5 – Īśvara Praṇidhāna – connection to the unknown
Could truthfulness change the world? If each soul on this planet were to accept a complete practice of truthfulness into their lives, how would the global social norms be altered?
Practicing truthfulness is not limited to simply avoiding lying. Truthfulness also involves an honest view of all of our actions. The activities we participate in, the food we eat, the way we treat our body, the way we keep our home, etc. If any of these actions are not aligned with our internal core values, this is a form of non-truthfulness.
A pure practice of truthfulness is a powerful opportunity to examine your perception of the world around you and how you engage with it. When journeying into the practice of noticing patterns of truthfulness/non-truthfulness in your life, it’s important to understand this practice must be rooted in non-violence (ahiṃsā). Ahiṃsā, the first of the Yamas, is the foundation of the ladder of Patañjali’s Aṣṭāṇga Yoga system and all actions (even honesty) must be rooted in non-violence first, in order to maintain the appropriate foundation for the spiritual journey of yoga.
Satya is non-violent truthfulness in thought, word and action. Below you’ll find a couple of journaling questions to help you deepen your exploration of Satya.
What does it mean to you to be truthful? Beyond your spoken words, what else is included in this definition of honesty? As you sit and contemplate these ideas, remind yourself of your practice of kindness toward yourself.
Do your thoughts embody truthfulness? If not, how often is your inner monologue untruthful to you? How does your level of stress or calm transform your inner monologue?
How often do you witness un-truthfulness in the world around you? Are there non-violent and honest ways for you to transform those untruths?
How could practicing truthfulness encompass all eight limbs of yoga and guide the aspirant toward freedom?
This practice of journaling and meditating on these questions (and the questions they inspire you to contemplate), can be a powerful tool for self-study and will continue to elevate your spiritual journey. Stay rooted in the concepts we have discussed earlier: Kriyā Yoga and ahiṃsā and remind yourself these practices are a means to overcome suffering and lead us toward peace.
Currently, we’re exploring each of these Yamas (mahāvrata) as well as the Niyamas and trying to understand how we can start to integrate the lessons of these guidelines in our posture practice and our daily lives. Share how you’re experiencing and practicing truthfulness today and everyday with our Ashtanga community and read what others are learning by following #yogafoundationschallenge on IG.
Through the lens of our practice, we can start to view our patterns and reactions as a means to known them and adapt/change them as needed. I encourage you to practice with extra care over the next few weeks and journal about your experience on and off the mat. This will give you an additional tool to process the ideas and concepts we’ll explore throughout the challenge.
Tag @bellapranayoga in each entry along with #yogafoundationschallenge and #bellapranaashtanga to be entered in a drawing to win:
Mysore Practice Rug
Yogi Assignment by Kino MacGregor
4 oz bottle of Mahanarayan Oil
PLUS 10% off workshops with Ajay Tokas in July 2020
See the daily schedule below and follow the tag #yogafoundationschallenge on Instagram to hear experiences from our community as well as share your own. Now, you take practice 🙂
Wednesday, January 29 – Asteya, understanding the scope of non-stealing
Thursday, January 30 – Brahmacarya – celibacy and what it means for the yogi
Friday, January 31 – Aparigraha – non-grasping, feeling the difference between holding and grasping
Saturday, February 1 – Śauca – cleanliness and why it’s so important on our spiritual journey
Sunday, February 2 – Saṃtoṣa – contentment, feeling joy everywhere
Monday, February 3 – Tapas – self-discipline as a path toward freedom
Tuesday, February 4 – Svādhyāya- self-study, repetition of mantras and calming the mind
Wednesday, February 5 – Īśvara Praṇidhāna – connection to the unknown
To observe and practice non-violence, yogis are called to much more than simply the restraint from physical violence. Non-violence is a lifestyle and the respect for all the world and the collective journey of existence we are all participating in. In fact, Patañjali calls for an elimination of violence in thought, word and deed. That’s quite the tall order, to control your engagement with the world with such precision that you are no longer even harboring thoughts that are even remotely violent.
Original commentary on the yoga sūtras goes on to elaborate that this practice of non-violence is required every single day. We learn we can not truly embody non-violence unless it is a constant force saturating throughout our intentions, impacts and ideas.
Ahiṃsā is the tolerance and acceptance of all of the differences amongst the living creatures of the universe. As well as a respectful use and care of all non-living objects as well. Ahiṃsā is also the practice of kindness. Kindness in all of our actions, thoughts and intentions.
As we meditate on this practice of non-violence, I invite you to grab a journal and explore a couple of questions. As you journal on what comes up for you with these questions, use this as an opportunity to get to know yourself better, to see a clearer vision of you. This exploration will lead to gaining knowledge of yourself and offer you opportunities for growth and transformation.
What does it mean to you to be non-violent?
Personally, how have you identified moments in your existence where you have caused harm and what steps did you take to be accountable for that impact?How could you adapt your patterns to impact the world less violently?
Are there truly violent acts, which are considered socially acceptable? And if so, why do we accept them?
Practicing non-violence can take an infinite number of forms. It may come in the form of forgiveness, letting go of past sufferings for the sake of both you and the world around you. Or maybe it comes in the form of acknowledging the presence of the human asking for food on the street corner. It’s also possible to for our act of non-violence to be standing up and using your voice to help those whose voices are being ignored. Or it might be making choices to support the health and vitality of our planet, instead of what is convenient or familiar.
Currently, we’re exploring each of these Yamas (mahāvrata) as well as the Niyamas and trying to understand how we can start to integrate the lessons of these guidelines in our posture practice and our daily lives.
Through the lens of our practice, we can start to view our patterns and reactions as a means to known them and adapt/change them as needed. I encourage you to practice with extra care over the next few weeks and journal about your experience on and off the mat. This will give you an additional tool to process the ideas and concepts we’ll explore throughout the challenge.
Tag @bellapranayoga in each entry along with #yogafoundationschallenge and #bellapranaashtanga to be entered in a drawing to win:
Mysore Practice Rug
Yogi Assignment by Kino MacGregor
4 oz bottle of Mahanarayan Oil
PLUS 10% off workshops with Ajay Tokas in July 2020
See the daily schedule below and follow the tag #yogafoundationschallenge on Instagram to hear experiences from our community as well as share your own. Now, you take practice 🙂
Tuesday, January 28 – Satya, the vast extent of truthfulness
Wednesday, January 29 – Asteya, understanding the scope of non-stealing
Thursday, January 30 – Brahmacarya – celibacy and what it means for the yogi
Friday, January 31 – Aparigraha – non-grasping, feeling the difference between holding and grasping
Saturday, February 1 – Śauca – cleanliness and why it’s so important on our spiritual journey
Sunday, February 2 – Saṃtoṣa – contentment, feeling joy everywhere
Monday, February 3 – Tapas – self-discipline as a path toward freedom
Tuesday, February 4 – Svādhyāya- self-study, repetition of mantras and calming the mind
Wednesday, February 5 – Īśvara Praṇidhāna – connection to the unknown
In my previous post: But First, Kriyā Yoga, I laid out the idea that kriyā yoga is where Patañjali intended for yogis with a distracted mind begin their journey of yoga. Patañjali explains this method of kriyā yoga allows us to overcome the suffering caused by the kleśas (afflictions of being human), and guides us toward samādhi (eternal peace/bliss).
Kriyā yoga is comprised of: tapaḥ, svādhyāya and iśvarapraṇidhānām.
Tapaḥ – to burn or create heat as a means of cleansing and purifying. Also, self-discipline to stay committed to the spiritual path and continue to execute the necessary practices.
Svādhyāya – study of the true Self, Honestly and continually through study of sacred texts, repetition of mantras, meditation, etc.
Iśvarapraṇidhānām – Devotion and connection to something that is greater than you: God, the Universe, Buddha, the Unknown, etc.
These three practices, when done for a long time, without break and with care will lead the aspirant to a more peaceful existence and prepare them for the subtler components of the yoga journey. In fact, the yoga postures many of us do regularly can most accurately be described as Kriyā Yoga according to Patañjali. These postures, when approached with the appropriate mindset, are a means to overcome the patterns of human suffering (kleśa) on all levels. Reducing conscious and unconscious forms of suffering from our hearts, minds and bodies is essential to prepare the aspirant for the powerful journey of Patañjali’s eight-limbed path (Aṣṭāṇga Yoga) toward freedom and liberation.
This eight-limbed path consists of:
Yama – Guidelines for interacting with the external world
ahiṁsā
satya
asteya
brahmacarya
aparigrahāḥ
Niyama – Guidelines for interacting with ourselves as beings in the world
śauca
santoṣa
tapaḥ
svādhyāya
Iśvarapraṇidhānām
Āsana – Postures for meditation
Prāṇāyāma – Breath practices
Pratyāhāra – Sensory control
Dhāraṇā – Concentration
Dhyāna – meditation
Samādhi – Peace/Bliss
These eight limbs are the ladder the yogi climbs toward ultimate freedom. Climbing on the firm foundation of peace our kriyā yoga practice has built, yogis are able to integrate the first two rungs (limbs) of the Aṣṭāṇga Yoga system Patañjali has laid out. The first two limbs are the powerful guidelines and observances of Yama and Niyama. The first limb, Yama, is the first step along this ladder and is known as the mahāvrata – The Great Vow.
This great vow is taken by yogis as a promise to themselves and the world to not be ruled by their minds and impulsive responses, but instead to live a life fully awake and aware of their engagement with and impact on it.
The yogis committing to this Great Vow are committing their lives to the continual practice of self-discipline, self-study and connection to the beyond as a pathway toward peace.
Over the next ten days, we’ll explore each of these Yamas (mahāvrata) as well as the Niyamas and try to understand how we can start to integrate the lessons of these guidelines in our posture practice and our daily lives.
Through the lens of our practice, we can start to view our patterns and reactions as a means to known them and adapt/change them as needed. I encourage you to practice with extra care over the next few weeks and journal about your experience on and off the mat. This will give you an additional tool to process the ideas and concepts we’ll explore throughout the challenge.
See the daily schedule below and follow the tag #yogafoundationschallenge on Instagram to hear experiences from our community as well as share your own. Now, you take practice 🙂
Monday, January 27 – Ahiṃsā, non-violence includes so much more than you might think
Tuesday, January 28 – Satya, the vast extent of truthfulness
Wednesday, January 29 – Asteya, understanding the scope of non-stealing
Thursday, January 30 – Brahmacarya – celibacy and what it means for the yogi
Friday, January 31 – Aparigraha – non-grasping, feeling the difference between holding and grasping
Saturday, February 1 – Śauca – cleanliness and why it’s so important on our spiritual journey
Sunday, February 2 – Saṃtoṣa – contentment, feeling joy everywhere
Monday, February 3 – Tapas – self-discipline as a path toward freedom
Tuesday, February 4 – Svādhyāya- self-study, repetition of mantras and calming the mind
Wednesday, February 5 – Īśvara Praṇidhāna – connection to the unknown
Connect with our growing Ashtanga community on social media and share how your practice is unfolding and supporting your daily life each day. Beginning January 25, we’ll be exploring the Yamas and Niyamas as they apply to our daily lives, identify why these practices are important and how we can connect to them within our posture practice. Each day, Jessica (@jessicalynne108) will post about one of the ethical principles of yoga and ways we might apply these lessons to our daily life. Tag @bellapranayoga in each entry along with #yogafoundationschallenge and #bellapranaashtanga to be entered in a drawing to win:
Mysore Practice Rug
Yogi Assignment by Kino MacGregor
4 oz bottle of Mahanarayan Oil
PLUS 10% off workshops with Ajay Tokas in July 2020
Here’s a schedule of what we’ll be studying each day:
Sunday, January 26 – Kriyā Yoga and it’s value
Monday, January 27 – Ahiṁsā, non-violence includes so much more than you might think
Tuesday, January 28 – Satya, the vast extent of truthfulness
Wednesday, January 29 – Asteya, understanding the scope of non-stealing
Thursday, January 30 – Brahmacarya – celibacy and what it means for the yogi
Friday, January 31 – Aparigraha – non-grasping, feeling the difference between holding and grasping
Saturday, February 1 – Śauca – cleanliness and why it’s so important on our spiritual journey
Sunday, February 2 – Santoṣa – contentment, feeling joy everywhere
Monday, February 3 – Tapas – self-discipline as a path toward freedom
Tuesday, February 4 – Svādyāya- self-study, repetition of mantras and calming the mind
Wednesday, February 5 – Īśvara Praṇidhāna – connection to the unknown
Join our community to expand our knowledge of the depth of yoga beyond āsana. See you on the mat soon!
One of the first pieces of yoga philosophy I learned was the eight limbs of yoga. In fact, I think most yoga students, when they first start diving deeper into yoga, begin with the eight limbs of yoga according to Patañjali. This is a great place to start. It helps students initially understand subtler practices of yoga beyond their physical practice. However, this is not where Patañjali started his chapter on practice.
The second book of Patañjali’s yoga sūtras, sadhāna pāda, is all about practice. This chapter is said to be for the yogi with a distracted mind. The Bhāṣya, which is the original layer of commentary on the yoga sūtras, declares at the start of the chapter: that which has been previously state (book 1 of the sūtras) is for the yogi with a focused mind. The sādhana pāda (book 2 of the sūtras) is for the yogi with a distracted mind, I can relate to that!
The first sūtra of this book lays out the definition of kriyā yoga, it’s purpose and how it prepares us for the continued journey of yoga. Kriyā yoga is the method that will allow us to overcome the afflictions of existence which cause suffering. That’s right, kriyā yoga is a method to eliminate suffering!
Kriyā yoga is comprised of: tapaḥ, svādhyāya and iśvarapraṇidhānām.
Tapaḥ – to burn or create heat as a means of cleansing and purifying. Also, self-discipline
Svādhyāya – study of the true Self. Honestly and continually
Iśvarapraṇidhānām – Devotion and connection to something that is greater than you
Mastery of these leads to overcoming the afflictions that cause suffering. Patañjali continues over the next few sūtras to explain how and why kriyā yoga will lead students toward samādhi (ultimate bliss). The path toward samādhi is exquisitely laid out with simplistic complexity.
Patañjali explains the root of all suffering is avidyā (ignorance). This ignorance breeds asmitā (not knowing ones true nature), rāga (attraction), dveṣa (avoidance) and abhiniveśaḥ (avoidance of death/change). He goes on to encourage us, and confirms that these afflictions can certainly be reduced and overcome through kriyā yoga. And, we can even dissolve the root of these afflictions, in all its subtleties, through meditation!
And, it’s worth all the work that goes into it, because: Suffering that has yet to come, can be avoided.
हेयं दुःखमनागतम् ॥१६॥ heyaṁ duḥkham-anāgatam ॥16॥
This might be my most favorite sūtra. It is a reminder that growth is possible, and when we truly work toward a goal of peace, we will feel the affects of the work as our lives unfold. Dear yogi, suffering that has yet to come can be avoided. We may not be able to change the past, but we can certainly have a positive impact on our future and experience more peace and greater joy.
And the yogic path toward peace begins with dedication, self-reflection and connection to something that is greater than us/connection to the unknown – Kriyā Yoga.
So, even on the days when you feel grumpy, uninspired, challenged, angry, doubtful or any other sensation that brings suffering. Just practice, try to explore yourself and find expansion toward something greater than you. All the rest will fall into place as you continue on the path. Keep practicing dear yogi, you’re doing great work.
Sūryanamaskāra A – Possibly the most common sequence in modern postural yoga.
This familiar sequence of movements linked to breath, brings the body and its systems into a steady, rhythmic experience which calms the mind and as a result, offers the practitioner a gateway into the deeper benefits of yoga.
The origins of Sūryanamaskāra A are debatable. Some attribute the linked movements to 5,000 year old aesthetic practices (although their is no reliable historical evidence that modern postural yoga is that old), while others credit the movements to teachers of the Common Era. Either way, this practice is a powerful foundation of most vinyāsa classes taught in the Modern Age of yoga.
Practice Tip: When beginning a practice of sūryanamaskāra try completing one round with the following breath pattern: * Inhale – reach the arms overhead, press the palms together *Exhale – fold forward, soften the knees and let the belly rest on the thighs, release your head. *Inhale – lift your chest with hands on the shins or floor (feel your ribs lift away from your hips) *Exhale – plant your hands, step to the back of your mat and lower down to the belly *Inhale – lift your chest and slide your shoulders back and down (away from the ears) *Exhale – lift your hips up and back so your body is in the shape of an upside-down V (adjust distance between hands and feet as your body deserves, bend the knees if it feels good) *Breathe five times *Inhale – walk the feet to the hands, with the feet together, lift your chest as you did previously (ribs away from the hips) *Exhale – fold forward, with soft knees, release your belly to the thighs and let your head hang freely *Inhale – press the feet firmly to the mat and rise up to standing, lift the arms overhead and press your palms together *Exhale – reset
There’s a reason why this sequence is so well known and so well practiced. These movements are simple. And yet, they are also challenging, organizing, intentional and comprehensive when executed with breath and mindfulness. The repetitive nature of the movements calms the nervous system while building muscular strength. These movements also increase functional range of motion by inspiring practitioners to find awareness and presence in normal folding and reaching functional movements.
Sūryanamaskāra A is a comprehensive practice which helps to calm the nervous system, build strength in the physical body, focus the mind and increase overall mobility. Always practice slowly, safely and with breath.Sūryanamaskāra B – An invigorating and energizing sequence commonly used in challenging modern postural yoga classes.
Practice Tip: Once you’re comfortable executing sūryanamaskāra A five consecutive times, you might want to trysūryanamaskāra B. When beginning this practice, first try completing one round with the following breath pattern: * Inhale – bend the knees, reach the arms overhead, press the palms together *Exhale – fold forward, soften the knees and let the belly rest on the thighs, release your head. *Inhale – lift your chest with hands on the shins or floor (feel your ribs lift away from your hips) *Exhale – plant your hands, step to the back of your mat and lower down to the belly *Inhale – lift your chest and slide your shoulders back and down (away from the ears) *Exhale – lift your hips up and back so your body is in the shape of an upside-down V (adjust distance between hands and feet as your body deserves, bend the knees if it feels good) *Inhale – step your right foot to your hands, spiral the back heel down, keep your knee bent and lift your arms overhead bringing the palms together *Exhale – plant your hands on either side of the front foot, step the right foot to the back of your mat and lower down to the belly *Inhale – lift your chest and slide your shoulders back and down (away from the ears) *Exhale – lift your hips up and back so your body is in the shape of an upside-down V (adjust distance between hands and feet as your body deserves, bend the knees if it feels good) *Inhale – step your left foot to your hands, spiral the back heel down, keep your knee bent and lift your arms overhead bringing the palms together *Exhale – plant your hands on either side of the front foot, step the left foot to the back of your mat and lower down to the belly *Inhale – lift your chest and slide your shoulders back and down (away from the ears) *Exhale – lift your hips up and back so your body is in the shape of an upside-down V (adjust distance between hands and feet as your body deserves, bend the knees if it feels good) *Breath five times *Inhale – walk the feet to the hands, with the feet together, lift your chest as you did previously (ribs away from the hips) *Exhale – fold forward, with soft knees, release your belly to the thighs and let your head hang freely *Inhale – press the feet firmly to the mat, bend the knees and lift the chest upright, arms overhead, press your palms together *Exhale – reset
Sūryanamaskāra B, building on the strength and mobility of Sūryanamaskāra A, this series builds more internal heat, physical strength and increases movement at the hip joints. Always practice slowly, safely and with breath.
I returned home from Mysuru, India nearly 3 months ago. Some days it feels like it was a lifetime ago, other days it feels like it was just yesterday that I stepped off the plane and into my amazing husband’s arms. The 34 days I spent in India was life changing! It was liberating, emotional, humbling, FUN, and oh so spiritual. It was also a teeny, tiny bit scary… I had never traveled completely alone before, nor had I visited a developing country. When I landed in Bengaluru it was 2am, by the time I got to my taxi it was a little after 3am. Every woman knows the risk of being out alone at 3am and yet there I was; in a foreign country about to hop into a strange man’s car for a 3-4 hour drive without my cell phone working properly. What?! In that moment, I was truly questioning my decision to do this, what had I gotten myself into? Maybe it was the so called “Mysore Magic” or maybe it was the pep talk I gave myself, but once I realized I was committed because it was too late to turn back, I just KNEW I could do it and I would be perfectly okay. I am so glad I got into that cab.
I had the most amazing landlords, Drs. Hari and Sonya,they met me at my apartment when I arrived just after 6am and throughout my stay Sonya surprised me with home cooked meals, Indian clothing, suggestions on things to do and restaurants to try and those to stay away from. (I am convinced that because of her suggestions on places to eat I did not get sick the entire time, as nearly everyone I knew had a bout of “Delhi Belly”) Sonya even surprised me with a cake and had my housemates sing me Happy Birthday as I celebrated my 31st in India. The hospitality she showed me was like nothing I have ever experienced before, and it wasn’t just her! Nearly all of the locals I met were just as kind! From the clerks at the grocery store helping me pick out the best fruits, to the rickshaw drivers, namely Raju and Manju, who took me to the neatest places around Mysuru, (and told me places to stay away from). There were strangers helping point me in the right direction when I was lost, the Hindi Pujari who were willing to show me the customs of worshipping in their temples, and the disheveled woman on the steps of the Hanuman temple who helped me hide my offerings of fruits and vegetables so the monkeys wouldn’t steal them. (Funnily enough, one monkey ran off with one of my shoes and yet another did manage to steal one of the bags of fruits and veggies.) If you asked me what my most favorite part of India was, I would say the people. Not just because of their hospitality; I absolutely love their culture and how they live; doing more with less. At times I find our culture is excessive, especially after the time I spent in Mother India. I firmly believe it is possible to live happily without so much of, well, everything.
I was, and still am, very honored to have had the opportunity to practice at K Pattabhi Jois Ashtanga Yoga Institute, (KPJAYI) under the instruction of Sharath Jois. The discipline and respect Sharathji commands with nothing more than his presence is beautiful. This man has so much love for the practice his grandfather gave him and it shows on every level. To have had the opportunity to experience the practice of Ashtanga yoga, a practice that I am deeply passionate about, in the place where it began still blows my mind. It does not fall short on me how lucky I am to have been given this honor and I am deeply grateful.
Practicing in the shala with Sharathji was physically very hot, smelly, crowded and challenging all of which I found super enjoyable. Mentally, it was incredibly emotional and deeply personal. It’s hard to put into words the things I felt while on my mat at KPJAYI. Perhaps because they are things that are not meant to be shared, perhaps they are meant for ME to feel and continue to explore and discover. <3
One of the things I found special about studying with Sharath was Saturday Conference. Every Saturday after the Led Full Primary Class, (imagine breathing and moving in unison with hundreds of Ashtangis from over 60 countries – it is pure magic), all of us would gather at Sharathji’s feet as he taught invaluable lessons and told inspirational, (and often hilarious), stories. During one conference he spoke at length about finding “perfection in asana”, which I found to be a very interesting yet triggering topic as I’ve personally struggled with the meaning of perfection throughout my life. Once he was ready to take questions I mustered up the courage to ask “Sharathji, would you please define perfection?” I swear he stared me down for a solid minute, but I’m sure it wasn’t longer than three seconds, before he responded. He said: “Perfection is what your teacher tells you it is, listen to your teacher”. He then spoke about how perfection in each asana is up for debate but “it’s always for your teacher to decide” and then he closed the topic with “Also, if you are comfortable in each asana”. Man oh man did this answer give me SO much to think about! I still find myself trying to digest it, which I’m sure is exactly the point of his answer!
I mentioned before how my fellow practitioners were from over 60 different countries. This made for difficulties in conversation as many of us could not verbally communicate with each other. Yet we all had something so extraordinary in common: we speak the language of Ashtanga Yoga. We could understand each other through the compassionate glances we shared as we hustled to our spots, we could understand each other through the tears we shed in the changing room, we could understand each other as we nervously giggled after accidently encroaching on our neighbor’s mat, we could understand each other through our breath. Even those of us who are able to have conversations with each other have completely unique backgrounds and experiences. I met some beautiful humans who are going through things that I could not possibly understand, yet we are able to connect because of something that is life changing and fulfilling to each and every one of us. This is the magic of Yoga and just one of the many reasons I am so in love with it.
I would like to share something that I think I began to truly understand while wholly submerging myself in the magic of India. It is the sentiment that WE, (all living beings), are connected. We are ONE with the Universe! Each and every one of us has a Divine spirit within our amazing and unique self. I witnessed this many times in India in ways I could both see and feel. It’s absolutely beautiful and I am forever grateful to have been given the chance to discover this firsthand!
Would I go back to India? Absolutely. I would never trade my first experience of Mysuru, India for anything, except for maybe a second. 🙂
