8 Limbs of Yoga Study Guide

Transcription

1 8 Limbs of Yoga Study Guide w/carrie Hensley Return to Self & Create the life you deserve

2 Table of Contents Introduction 3 Yamas: Restraint 5 Niyamas: Self-discipline 23 Asana: Posture 38 Pranayama: Breath Control 40 Pratyahara: Withdrawal of Senses 42 Dharana: Concentration 44 Dhyana: Meditation 46 Samadhi: State of Ecstasy 49 Meet Carrie 50

3 Introduction Welcome! It is an honor for me that our paths have crossed. I believe you are here because you are looking for something more from life. There is a calling deep within that seems to grow more restless by the moment. This calling is a prompt to return home, to connect with that place within that is perfect, whole, complete, and non-changing. My intention with the 8 Limbs of Yoga E-book is to reconnect you with that place of wholeness within and offer a foundation to create a life rooted in connection, inspiration, truth, and freedom. In the Yoga Sutras of Pantanjali, the eight fold path is called Ashtanga, which literally means eight limbs. These eight steps act as guidelines on how to live a meaningful and purposeful life. I invite you to incorporate what resonates with you, along this journey, and leave the rest. In my own personal experience, the eight fold path has provided countless insights into the areas where I get stuck, judgmental, and shut down. It has aided in stripping away the layers of conditioning that no longer serve me. It has exposed me to the beauty and sacredness that exists within. I know the 8 limbs of yoga holds the same possibilities for you. Are you ready? Namaste 3

4 A tree has roots, trunk, branches, leaves, bark, sap, flowers and fruits. Each one of these components has a separate identity, but each component cannot by itself become a tree. It is the same with Yoga. As all the parts put together become a tree, so all the eight stages put together form Yoga. The universal principles of Yama are the roots and the individual disciplines of Niyama form the trunk. Asanas are like various branches spreading in different directions. Pranayama, which aerates the body with energy, is like the leaves which aerate the entire tree. Pratyahara prevents the energy of the senses flowing outwards, just as the bark protects a tree from decay. Dharana is the sap of the tree that holds the body and intellect firm. Dhyana is the flower ripening into the fruit of samadhi. Even as the fruit is the highest development of a tree, the realization of one s true self (atmadarsana) is the culmination of the practice of Yoga. ~B.K.S. Iyengar (Light on Pranayama)

5 Yamas: Restraint Yama consists of non-violence, truthfulness, non-stealing, continence, and non-greed ~The Yoga Sutras II:30; These Great Vows are universal, not limited by class, place, time or circumstance ~The Yoga Sutras II:30 The yamas represent a set of moral principles, conduct in how we interact with the world around us. Yama means restraint. Yama is also the name of the God of Death. Restraint, according to Stephen Cope, senior teacher at Kripalu, is the beginning of a process in which a pattern dies beginning with the outward and visible gross behavior, and culminating with the death of the root of the pattern. Through the yamas, we observe our behavior and the many ways we keep ourselves feeling small and disconnected... anger, judgment, envy, jealousy... Through consistent practice of the yamas, as Cope says, we follow our patterns to their roots. We are able to trace our anger back to a source and time of not being heard or seen; judgment might turn into fear of rejection, being perceived as being different; envy and jealously may ultimately be traced back to feelings of inadequacy, that there isn t enough for us. Learning to trace our negative and destructive habits to their roots helps us let them go. How can we let go of something we don t even know we re holding onto in the first place? As we continue to shed the layers we come to realize and connect to our inner most authentic Self. Ahimsa (Non-violence) In the presence of one firmly established in non-violence, all hostilities cease.~the Yoga Sutras II:30 We begin the eightfold path with the very first principle within the Yamas (5 total), Ahimsa. Ahimsa sets the foundation for the path of peaceful living by establishing the rule for engagement with ourselves and the world around us. It is said to be the most important principle within the 8 limbs. One of the benefits of yoga is that it moves from the gross, more tangible, levels to the more subtle, less conscious levels. We also address action, word, and thought when examining yoga concepts, again moving from the gross to the subtle. Most of us reading this post have progressed enough along our paths where the gross and literal sense of non-violence is unfathomable. Many of us are still reeling from the tragedy of the Boston Marathon. We couldn t imagine causing harm or pain to another human being in this capacity. We can see this on the gross action level. What happens, though, when we refine our awareness? If we continue to trace our patterns to their root, refining as we go... Then let s look at the way we talk to our children, our partners, our co-workers, our employees. What happens when you lose your cool? What is your self-talk when you lose your cool? Do you lose your cool and then judge and berate yourself for losing your cool instead of giving yourself permission to be human and make a mistake? Those of you nodding yes, notice, in this moment the constriction and contraction you feel in your body. Notice the shame welling up inside. Notice the suffering. Notice the harm. Now, soften and relax your body. Curl the corners of your lips up and smile. Give yourself a hug. Tell yourself you are human and doing the best you can. Feel the difference? 5

6 We looked at action and words. Now let s dive deeper and notice the subtle realm of thought. What are your thoughts regarding the person walking by you smoking a cigarette? What are your thoughts regarding the noisy teenagers rushing through the mall? What are your thoughts regarding the person driving 20 miles slower than the posted speed limit, in front of you, in the fast lane of the expressway? What are your thoughts when your child makes a mistake and your parenting feels threatened? How many of you are ready to throw in the towel and head for nearest bar to drown out your sorrows and suffering? Don t despair just yet! When we make a conscious decision to step on the yoga lifestyle path, we must remember to come from a place of compassion, of non-judgment. Humor is a must!!! We must remember it is a process, a journey, not necessarily a destination to arrive to. Ahimsa is a gentle reminder that when we cause harm to another, whether through our action, word, or thought, we ultimately cause suffering for ourselves. Of equal importance, and probably the most subconscious, is the way we treat ourselves. Over the years, I have watched the way I talked to myself and I was appalled. I wanted to smack myself across the mouth. (Oh wait, we re talking about non-violence here). Do you give and give and give without receiving anything in return? Do you have a self-care plan? Are you harder on yourself than anyone else? Do you believe you are worthy of love, grace, and abundance? I share this not so you feel disheartened or filled with shame. I share this so you can experience clarity, compassion, and wisdom. This is my wish for you. Ahimsa in Our World Today: Our Actions, Words, & Thoughts Over the course of the next week, begin to observe your actions, words, and thoughts. Notice if there are certain situations (ie. Waiting in line at the bank or grocery store, social gatherings, being with the kids, etc.) that prompt a greater reaction. Remember, when we explore, we come from a place of compassion and non-judgment. We bring curiosity and humor. You are already committed to change and growth or you wouldn t be reading this book. Do you notice the agitation at the gross or subtle levels (Do you find yourself reacting more with your actions, words, or thoughts) Who seems to generate the greatest reaction for you (Do you react more with people you know, like your partner and kids, or with strangers)? What situations prompt the greatest reaction for you? (Social situations, work, home, when you are tired, stressed, etc.)? 6

7 When you are hooked or triggered, when you cannot practice the principle of ahimsa, what does it feel like to be in your body? (Tightness all over, difficult to breathe, heavy, jumping out of my skin) When you are hooked or triggered, when you cannot practice the principle of ahimsa, what happens to you emotionally? (Experience anger, sadness, anxiety, jealousy) When you are hooked or triggered, when you cannot practice the principle of ahimsa, where do your thoughts go? (Do they race to the future, get stuck in the past; is there one thought, many thoughts?) Connecting to Ahimsa: Learning to Be Gentle I have found in my own experience, that as I stepped onto the spiritual path and worked to become a better person (still a work in progressj), my expectations grew at an alarming speed. It was as if I wouldn t allow myself to be human or make a mistake. You may find this happening with you. Learning to be gentle with ourselves gives us permission to extend loving-kindness, patience, and compassion to ourselves and others. It means a willingness to start again and again and again. I appreciate Sutras II:33 & II:34: When disturbed by negative thoughts, opposite (positive) ones should be thought of. This is pratipaksha bhavana. Sutra II:33 When negative thoughts or acts such as violence, etc. are caused to be done or even approved of, whether incited by greed, anger or infatuation, whether indulged in with mild, medium or extreme intensity, they are based on ignorance and bring certain pain. Reflecting thus is also pratipaksha bhavanam. Sutra II:34 Pantanjali was aware how embedded our conditioning tends to run. In one Sutra (Sutra I:12) he even says that this takes consistent practice over an extended LONG period of time. In Sutras II:33 & II:34, he says when we engage in negative thoughts, think the opposite thought and/or reflect. 7

8 Sutra II:33 Thinking Opposite Thoughts This week, as you begin to incorporate the principle of ahimsa more consciously on all levels of your life, experiment with this Sutra. When you find yourself thinking unfriendly thoughts, think the opposite thought. Notice the immediate changes in your physical being. Become aware of changes in the mind and emotions, as well. How can this technique bring more peace and well-being into your life? In which situations do you think this technique will serve you best? Sutra II:34 Reflecting What is your anger or reaction teaching you in this moment? (I am stretched too thin, I feel taken advantage of, I feel swindled) Are the areas that you judge others the same areas that you judge yourself? (You may not smoke but are there other activities that are not particularly healthy for your body, like drinking soda or overeating) How do your actions, words, and thoughts keep you feeling separated and disconnected from your inner most authentic Self? If you found yourself in a similar situation, what would you do differently to more embody the principle of ahimsa into your experience? 8

9 Compassion Meditation This week connect to compassion for yourself and all beings through Jack Kornfield s Compassion Meditation: May you be held in compassion To cultivate compassion, let yourself sit in a centered and quiet way. In this traditional form of practice you will combine a repeated inner intention with visualization and the evocation of the feeling of compassion. As you first sit, breathe softly and feel your body, your heartbeat, the life within you. Feel how you treasure your own life, how you guard yourself in the face of your sorrows. After some time, bring to mind someone close to you whom you dearly love. Picture them and feel your natural caring for them. Notice how you hold them in your heart. Then let yourself be aware of their measure of sorrows, their suffering in life. Feel how your heart opens to wish them well, to extend comfort, to share in their pain and meet it with compassion. This is the natural response of the heart. Inwardly recite the phrases: May you be held in compassion. May you be free from pain and sorrow. May you be at peace. Continue reciting all the while you are holding them in your heart. You can modify these phrases any way that makes them true to your heart s intention. After a few minutes, turn your compassion toward yourself and the measure of sorrows you carry. Recite the same phrases: May I be held in compassion. May I be free from pain and sorrow. May I be at peace. After a time, begin to extend compassion to others you know. Picture loved ones, one after another. Hold the image of each in your heart, be aware of their difficulties, and wish them well with the same phrases. Then you can open your compassion further, a step at a time, to the suffering of your friends, to your neighbors, to your community, to all who suffer, to difficult people, to your enemies, and finally to the brotherhood and sisterhood of all beings. Sense your tenderhearted connection with all life and its creatures. Work with compassion practice intuitively. At times it may feel difficult, as though we might be overwhelmed by the pain. Remember, we are not trying to fix the pain of the world, only to meet it with a compassionate heart. Relax and be gentle. Breathe. Let your breath and heart rest naturally, as a center of compassion in the midst of the world. 9

10 Satya (Truthfulness) To one established in truthfulness, actions and their results become subservient.~the Yoga Sutras II:36 The second yama) is Satya. We have all experienced the opposite of truthfulness in our lives. In fact, many of us have become leery of politicians, bankers, and marketers. They seem to shovel all kinds of words down our throat to get elected, convince us we can extend over $1000 on our monthly budget to purchase that dream home, and airbrush half the front page cover model away so we buy the magazine. What does being untruthful mean at this level? In the case of the political arena, we see apathy. Only about 58% of potential voters came out for the 2012 US Presidential election. In the case of the mortgage industry, many families were/are being displaced by foreclosures. In the case of airbrushed models, many young girls are developing eating disorders trying to keep up with these false images. These are great examples, on the gross level, of the suffering that occurs when truthfulness is not practiced. Many of us consider ourselves honest and truthful beings, right? What happens, however, when we shift our awareness from a more global to a more personal level? Are we truthful in claiming all of our earnings on our income tax return? Are we truthful with how much time we take for a lunch break during working hours? Are we truthful with our partner about our financial spending habits? Are we truthful when speaking about others or do we gossip behind their backs? What does being untruthful cost us at this level? Our motivating factor for not claiming all of our earnings might be a better retirement, a sense of entitlement because we have contributed so much and it will be gone by the time we need it. This comes, however, by witnessing our fellow countrymen as competition, an obstacle to overcome, to our happiness and well-being. It is the same concept with our lunch hour. Do we feel justified because we give more than we receive? Do we think we are owed? How is that serving you? I am thinking it s serving a full plate of indigestion and resentment. Wouldn t a more truthful response be to learn to set healthy boundaries so you don t feel taken advantage of? How much of your energy is wasted making sure your partner doesn t find out about your spending habits? Since you are already on the defensive, an opportunity for an authentic connection with your partner is prevented. You may gossip to fit in but what happens when your words find their way back to the person you gossiped about? It causes them harm which, ultimately, violates the first yogic principle, ahimsa. Let s continue to follow this inward. Are we truthful about our special gifts? Do we spend most of our time focused on what we believe is lacking with ourselves or do we spend our time celebrating our unique gifts, whether that is compassion or creativity? Are we truthful about our own individual needs or do we continue to put them aside? Is our internal dialogue truthful and kind or is our self-talk hurtful and unhelpful? In all of these situations, where we do not practice satya, we end up creating separa- 10

11 tion. Our motivating force becomes self-preservation, attachment to ego. Instead of being pulled closer to the truth of who we are, we end up shutting down, closed off, and disconnected. When we can be truthful in action, word, and thought, we experience life with an open heart When we practice the principle of satya, we live in a state of fearlessness because we have nothing to hide. We become an open book as the saying goes. In this light, the path of satya leads to authenticity. We witness ourselves, possibly for the first time, as we truly are not as we think others want us or expect us to be. Truthfulness takes courage and trust. It takes courage to speak our truth, knowing we may possibly experience rejection. It takes courage to say no, understanding it may not be received well, if at all. It takes courage not to conform and spread gossip, knowing we could possibly be the next target. It takes courage to believe in and trust our intrinsic worth, to know that we have gifts to offer the world. When we live connected to satya, we live fully and completely, connected to all humanity. Satya in Our World Today: Our Actions, Words, & Thoughts Over the course of the next week, begin to observe your actions, words, and thoughts. Notice if there are certain situations (ie. When someone asks your opinion and your response doesn t match your truth, interacting with your boss, etc.) where it is difficult to practice satya Is it difficult for you to practice satya at the gross or subtle levels (Do you find yourself reacting more with your actions, words, or thoughts)? Who seems to generate the greatest reaction for you (Do you find yourself being untruthful with strangers, with your partner and/or kids? What situations make it difficult to practice satya for you? (Social situations, work, home, when you are tired, stressed, etc.)? When you catch yourself going against your truth, what does it feel like to be in your body? (Tightness all over, difficult to breathe, heavy, jumping out of my skin) 11

12 When you catch yourself going against your truth, what happens to you emotionally? (Experience anger, sadness, anxiety, or jealousy) When you catch yourself going against your truth, where do your thoughts go? (Do they race to the future, get stuck in the past; is there one thought, many thoughts?) Connecting to Satya: Connecting to the Truth of Who We Are Is it difficult for you to speak your truth? Why? (Ie. Fear of rejection, fear of disappointing others) What does not being able to speak your truth cost you, personally? (Ie. Self-esteem, authenticity, happiness, peace) Trace this pattern back to its roots. Where did you learn, in your life, that it wasn t safe to be yourself? If you were not afraid of being rejected or letting others down, what would you do differently in your life? 12

13 What is one thing you can do, today, to bring you closer to the truth of who you are? (Ie. Say no to something that doesn t feed your soul, take time out for just you) Asteya (Non-stealing) To one established in non-stealing, all wealth comes. ~The Yoga Sutras II:37 The third yama is Asteya. As we learned with the first two principles, ahimsa and satya, we always move from the gross to the more subtle levels when exploring the philosophy of yoga. As I sit to write this, two times in my life come to mind, when I stole. The first occurred when I was approximately 4 years old. My mom and I were shopping for coats. One of the coats, an off-white fake fur, held a small blue rubbery bear on its zipper. I WANTED that bear. I took that bear. I loved that bear for the short time I grasped it tightly in my little hand. In the car, on the ride home, my mom looked back to see me playing with a small object. She made me return the bear and apologize to the store clerk. Luckily, they opted not to press charges. Lol! I can still drum up the feelings of mortification and breathlessness I felt while returning my tiny friend. The second time, I was around seven. I took a blue scrolled horoscope that sat at the counter. I m not even sure how I managed that one or why. I think the fact that it was rolled tight like treasure was more mesmerizing than figuring out my chart. In both of these instances my desire caused me to go against my innate nature. Stealing causes us to violate the first principle, ahimsa If I had kept the bear, surely, the next child to buy the coat would have missed out on the joy of pulling up her zipper, daily. I took money out of the store owner s pocket by taking the scroll. Luckily, I learned the error of my shoplifting ways at a young age. These experiences did not turn into grand theft auto or a major jewelery heist. We have explored stealing the property of another human being, one of the most drastic layers of stealing. What happens when we refine our awareness? Many of us cannot fathom stealing at the gross level- physical property. What happens, however, when we make a phone call to a friend? Do we ask if he/she has a minute or do we launch into a ten minute discourse on why this was the worst day ever? When we find inspirational words, do we use them as our own or give credit where credit is due? Do we pretend to be busy at work to pass the day while we are really surfing the internet but then dutifully pick up our paycheck at the end of two weeks? What about our relationship with Mother Nature? Do we take from her without giving back? These are just a few of the subtle ways we may be stealing. Let s continue to explore on a more subtle level I have been studying the relationship between asteya and comparing and/or being 13

14 envious of others. On the surface level, we are causing the other person harm as we want what they have. We may be stealing their moment to shine because we can t be happy for them. On a deeper level, we are causing self harm by not allowing our own gifts to flourish. We steal our own light when we cannot acknowledge the gifts that we bring to the table. Take a moment and think about the physical reaction you experience when you compare yourself to another. My chest feels tight, my back aches, it becomes difficult to breathe- like I m being suffocated, I feel heavy and incredibly small. What about the emotional experience? I feel jealous, inadequate, irritated, left out, disconnected, awkward. Being without desire, he effortlessly attracts what is precious, materially and figuratively, including the gem of all jewels, virtue. B.K.S. Iyengar When we steal, we do not trust in one of our first basic rights~to have. We come from a place of lack, from fear. We don t believe that we are safe or that there is enough for us. We are not able to come from the place of our intrinsic worth. How many of us think, it happens for other people, but not me? When we practice the principle of asteya, on the other hand, we live in a state of openness and connection to all living things. By practicing asteya, people come to trust us. We come from a place of integrity. We want what is best for all, not only what is best for ourselves. Asteya in Our World Today: Our Actions, Words, & Thoughts Over the course of the next week, begin to observe your actions, words, and thoughts. Notice if there are certain situations (ie. A friend does something you wish you could do, surfing the internet instead of working, taking bigger portions at dinner, without finishing them, etc..) where it is difficult to practice asteya Is it difficult for you to practice asteya at the gross or subtle levels (Do you find yourself reacting more with your actions, words, or thoughts)? When does it seem to be most difficult to practice asteya? (At work, when you ve had a bad day and need a friend to talk to, comparing yourself to others) When you catch yourself not being able to practice asteya, what does it feel like to be in your body? (Tightness all over, difficult to breathe, heavy, jumping out of my skin) 14

15 When you catch yourself not being able to practice asteya, what happens to you emotionally? (Experience anger, sadness, anxiety, or jealousy) When you catch yourself not being able to practice asteya, where do your thoughts go? (Do they race to the future, get stuck in the past; is there one thought, many thoughts?) Connecting to Asteya: Connecting to Wholeness Do you believe in your worth? Explain. Where did you learn this/these beliefs? Do you believe you have unique gifts to offer others? Why or why not? What were some of the activities that you loved to do in your childhood? 15

16 What is your relationship to money? Where did you learn this? What is one thing you can do, today, to bring you closer to wholeness? (Ie. Start writing a list of things you loved to do in your childhood- look for patterns that would reveal some of your gifts, create a better relationship to money) Brahmacharya (Moderation) By One established in continence, vigor is gained.~the Yoga Sutras II:38 The fourth yama is brahmacharya. This is one of the most controversial and debated yogic principles. Exploring the Four Stages of Life, according to Hinduism and the history at the time the Sutras were written, helps to understand this principle. Each of the four stages spans years. The Four Stages are: Brahmacharya-Asrama: The literal interpretation for Brahmacharya, at the time of the Sutras, was celibacy. Male students, at around 8 years old, would leave their parents to live with their teachers. They would study scriptures and do daily tasks for their gurus. Grihastha-Asrama: The second phase is usually referred to as the householder stage. It is during this time, that one marries, has children, and performs his job according to the skills he has learned during the first stage of life. This phase is the most important, and as such, tends to last longer than the other three Vanaprastha-Asrama: Once the household duties have been performed, the yogi retires, gives up sex, his possessions to his children, retires to the forest to live as a hermit, and beg for alms. Sannyasa-Asrama: The final stage is the highest of spiritual pursuits. At this stage, the yogi no longer begs for alms but sustains life by living off the roots and fruits of the forest. The yogi dedicates himself to complete renunciation. 16

17 From this perspective, we can appreciate the importance of celibacy. If the end goal of the 8 Limbs is liberation, Self-realization, than we seek to preserve our energy. Celibacy was one way to conserve this vital energy (virya) and use it for higher spiritual pursuits. Retention of virya is even said to be able to shift our karma (if you believe in reincarnation). Brahmacharya comes from the root word car, which means to move. The word Brahma means truth, as in essential. Brahmacharya means to move toward the essential truth. While celibacy is still practiced, brahmacharya, in modern times, is usually referred to as moderation. The yamas, as principles, are tools that help regulate the amount of energy we expend. Practicing brahmacharya creates balance from the inside out by learning to find our edge. In yogic terms, the edge is the place where anymore is too much, any less is not enough. Brahmacharya is the dance between the two and, in this light, we learn the dance between opposites, including renunciation and sensory gratification. We have all been on the receiving end of an overindulgent meal. Perhaps our eyes were bigger than our stomach or our mind was disconnected from our full button. In any case, physically, we feel sluggish, our stomach may feel like it s going to explode, and our pants may no longer fit properly. Mentally, we tend to feel groggy or sleepy when we overeat. We may find it difficult to concentrate. Emotionally, we may be beating ourselves up for eating too much. Perhaps, we slipped off our conscious eating plan and that s all we can think about. We have all been at the other end of the spectrum, as well. We may have forgotten to eat breakfast or have skipped a meal. We still experience disconnect and suffering, at this extreme. For most of us, we end up feeling tired or crabby when we are hungry. We lose patience. We are unable to concentrate and obsess about our next meal. In either case, we are pulled away from balance, from our natural state of equilibrium. There are many other examples of walking our edge between renunciation and sensory gratification. Do you find yourself checking s, Facebook status updates, and Instagram photos obsessively? What would happen if you checked in once per day or took a social media hiatus? For some of us, it isn t our social media that is imbalanced, it is our work to self-care ratio that is tipped. Do you schedule regular time outs and activities that replenish your soul or is there just not enough time in your day? Over time, what does this do to you physically, mentally, emotionally? Brahmaycharya encourages us to engage in every activity with our highest purpose in mind. Yes, I can have that big piece of caramel cheesecake and indulge my sugar craving. However, I know my body will crash and I will be too tired to wake up for my 4am morning meditation and walk. Yes, I can veg out on the couch and watch reruns of some television show. However, I know I will be frustrated with myself for wasting time because I still have about 10 life-changing books to read in my Kindle. We all know the cause and effect of being out of balance. We have less patience. We are more reactive. We are more disconnected to our essential Truth. We all know the cause and effect of being in balance. We have more patience. We are calm. We are more connected to our essential Truth. We experience peace and contentment. The choice is ours to make. 17

18 Brahmacharya in Our World Today: Our Actions, Words, & Thoughts Over the course of the next week, begin to observe your actions, words, and thoughts. Notice if there are certain situations (ie. Always working towards work deadlines, doing things for others without doing things to recharge and refresh yoursel..) where it is difficult to create balance and practice brahmacharya Does practicing brahmacharya come easy for you? Explain. Which area in your life feels out of balance? (ie. Work to home ratio? Doing things for others versus doing things for yourself) When you move away from brahmacharya, what does it feel like to be in your body? (Tightness all over, difficult to breathe, heavy, jumping out of my skin) When you move away from brahmacharya, what happens to you emotionally? (Experience anger, sadness, anxiety) When you move away from brahmacharya, where do your thoughts go? (Do they race to the future, get stuck in the past; is there one thought, many thoughts?) Connecting to Brahmacharya: Learning to Dance What areas in your life could use more balance? 18

19 What prevents you from feeling balanced in your life? What concepts would you have to let go of in order to experience more balance in your life? (ie. That my needs aren t as important as my children or family, I can t afford it, etc.) What would your life look like, how would you FEEL, if your life was more balanced? What is one action step you can do to dance closer to the edge, to create more balance in your life? 19

20 Aparigraha (Non-greed) When non-greed is confirmed, a thorough illumination of the how and why of one s birth comes. ~The Yoga Sutras II:39 The fifth yama is Aparigraha. As we ve learned over the last month, yoga philosophy moves from the gross to the subtle. Aparigraha is the most subtle of the yamas. Aparigraha comes from the root word grah, which means to grasp. We have all seen or have possibly heard about one of the latest reality t.v. shows called Hoarders. It is the extreme of grasping, of holding on, of greed. At this level of grasping, many of the participants are dysfunctional, paralyzed by fear, and entrenched in pain and suffering. Their very existence and identity has become infused with the stuff they accumulate. The thought of letting go sends them into such turmoil and despair, as if they, too, will be annihilated when their stuff goes. In the beginning of Book II of the Yoga Sutras, Pantanjali defines the five kleshas, or causes of affliction: Ignorance, egoism, attachment, hatred, and clinging to bodily life are the five obstacles. Sutra II:3 Ignorance (avidya) is the root of all suffering. The other four: ego, attachment, aversion, and fear of death are born from our ignorance. We can understand greed in terms of the five kleshas. When we live, solely hooked into ignorance, we identify with ego, forgetting our true essence as Purusha (Soul). The driving intention behind our actions, words, and thought will be to indulge in pleasure, avoid pain at all cost, and run from the fact that at some point we will all die. There will always be clinging, grasping, or hoarding of some type when this is our motivating factor for maneuvering through life. It may not just be in relation to material possessions. Greed, grasping, can permeate our thoughts, as well. This past year, I had a rather comical epiphany. I realized that I probably wasn t going to become enlightened this lifetime. Although, subconsciously, I had probably always known this (the yogis say it takes 10,000 lifetimes to become human and another 10,000 lifetimes to find yoga hence you can see the humor in my epiphany ), something shifted for me. Since finding yoga, the spiritual path towards Self-realization, there was an uneasy sense of urgency that I couldn t quite put my finger on an overwhelm a striving of some sort a grasping a there s so much to learn and not enough time, I m so far behind everyone else, are there cliff notes to catch up, not good for my perfectionist tendencies as they are now kicking into overdrive, and you really just want me to focus on my breathing kind of feeling. What I came to realize is that when we come from a place of lacking, we tend to grasp, to hold on, to become greedy with our possessions, our time, our knowledge. We become entrenched in fear- fear that we will lose everything, fear that there is not enough for all of us, fear that we will be passed over, fear that we are not enough, fear of rejection, fear of non-existence. We become rigid and reactive. We shut down to the process and flow of life. Aparigraha teaches us restraint. In not satisfying every 20

21 craving or running away from every discomfort, we learn to re-channel and transform our energy. We are able to trace our habits to their roots. We come home and connect with the intention behind the action, word, and thought. Non-greediness is an opportunity to get outside of ourselves to serve others Practicing aparigraha helps us shift from fear to love, from clinging to generosity, from separation and isolation to connection to all things. Cleaning out our closets, removing clothes we haven t worn in 6 months, and donating them to a homeless shelter can be an amazing way to feel connected to humanity. My friend Sandra, over at Always Well Within had a book giveaway on her blog a couple of weeks ago as a way to simplify. She completely embodied aparigraha as she shared, I think it s important that I try to practice and live what I read instead of simply reading more and more. Can we embody without simply accumulating material goods and spiritual knowledge? Aparigraha teaches us the nature of being as opposed to doing. Aparigraha in Our World Today: Our Actions, Words, & Thoughts Over the course of the next week, begin to observe your actions, words, and thoughts. Notice the areas that you tend to grasp, cling, or feel greedy. (ie. Are you able to compliment friends or do you find yourself too jealous of their success? Do you share your work openly at the office or do you hide it, in fear that someone will try and steal it?) Are you a hoarder? Do you collect things? What kinds of things do you tend to hang on to? Does holding onto things make you feel safe? Explain. What was your economic status growing up? (ie. Did your parents live paycheck to paycheck, money was no object) How does this impact the choices you make today? (hanging on to things or letting them go) 21

22 When you feel greedy or a need to protect your possessions or ideologies, what does it feel like to be in your body? (Tightness all over, difficult to breathe, heavy, jumping out of my skin) When you feel greedy or a need to protect your possessions or ideologies, what happens to you emotionally? (Experience anger, sadness, anxiety) When you feel greedy or a need to protect your possessions or ideologies, where do your thoughts go? (Do they race to the future, get stuck in the past; is there one thought, many thoughts?) Connecting to Aparigraha: Learning to Let Go Do you do things for people and expect them to return the favor, or do you do things for others without expectations? Can you accept a gift from another person, freely, or do you feel like you will have to return the favor at some point? How often do you go through your possessions and give away what no longer serves you? 22

23 Do you believe there is enough abundance for everyone or do you think there isn t enough for you? What would your life look like, how would you FEEL, if you trusted that there was enough for all beings? What is one action step you can do to let go and begin to trust? Niyamas: Observances Niyamas consists of purity, contentment, accepting but not causing pain, study of spiritual books and worship of God (self-surrender) ~The Yoga Sutras II:32 The niyamas represent the second limb on the 8 Limbs of Yoga. While the 5 yamas are the practices that help us relate to the external world, the 5 niyamas are a set of observances that help us relate to ourselves. The niyamas help us surrender our attachment, specifically to ego and Prakriti (the material world), so that we can live a life more conscious of our True Nature, Purusha (soul). Through the practice of the niyamas, we cultivate the qualities of self-discipline, one-pointed concentration, joy, and inner peace. Saucha (Cleanliness/Purity) By purification arises disgust for one s own body and for contact with other bodies.~the Yoga Sutras II:40; Moreover, one gains purity of sattva, cheerfulness of mind, one-pointedness, mastery over the senses, and fitness for Self-realization. ~The Yoga Sutras II:41 The first of the niyamas is saucha, cleanliness, purity. We can all appreciate the importance of good personal hygiene, especially as we sweat it out, mat to mat, correct? We can also appreciate the light and airy feeling of a clean and uncluttered home and car. We know we physically feel better and produce less toxins when we choose fresh fruits and vegetables over Twix and Snickers. Does it help that Oreos are vegan? Companies like Monsanto and Tyson are causing us to become educated on the importance of clean and unaltered food sources. On a gross level, the above examples help us understand the need for cleanliness and purity. 23

24 You know I love to play the refining game. Let s continue to peel back the layers and explore. Saucha refers to both our external and internal environment. Saucha encompasses purification of our physical body as well as purification of our mind. What types of television shows do we watch? Movies? What about our reading material? What about the company we surround ourselves with? Do your family and friends dump their problems in your lap or do they raise your vibration and spirit? What are some of the extra curricular activities you partake in? Do you work work work? After your long day, do you stop into the bar to pound a few whiskeys or do you go for a long hike in the woods? Let s continue to explore and see how saucha can impact our relationship with our self. Are we kind and compassionate to ourselves? Do we pollute ourselves with judgments and negativity? Do we compare ourselves with others causing suffering or do we joyously share the gifts that are unique to us? Do we take time out of our busy lives to replenish ourselves or do we push ourselves to the point of adrenal fatigue? The whole yoga path is an extensive process of purification~ Sri Swami Satchidananda Pantanjali provides a systematic approach to Self-Realization and enlightenment through the eight limbs of yoga. The first two limbs, yamas and niyamas help purify our conduct and relationships with the external world and ourselves. The third limb, asanas or postures, helps to detoxify the body. We learn to stop identifying with the body through the postures. We begin to witness the transient nature of sensations, emotions, thoughts, and feelings on our mat. We begin to tap into the innate courage, peace, and stillness that can only be realized through our identification with Source. We begin to witness our body as the transient temple that houses our soul. The fourth limb, pranayama or breathing techniques, helps to purify the nervous system. As we move into the last four limbs, we are learning to purify internally. The fifth limb, pratyahara invites us to withdrawal our senses, helping to purify our buddhi, intelligence. Our buddhi, when strong helps turn our awareness away from ego and sensory indulgence and brings it inwards towards connection to Source. The last three limbs, dharana or concentration, dhyana or meditation, and samadhi or unification with the divine help to further surrender and let go of attachments to the external. While the above description may be an oversimplification of a process that takes lifetimes to achieve, it helps us understand the importance of purity. It also helps us understand how interconnected the limbs of yoga are. If I have an argument or cause harm to my partner, I may choose to medicate myself through comfort food, like carbohydrates, lots of them! This, in turn, will make it more difficult to wake for my 4am meditation practice. I may beat myself up for sleeping in, further polluting myself with negativity. Feeling sorry for myself, I am more likely to give couch potato its name and watch movies instead of stepping onto my mat. However, through the practice of the 8 limbs, I may recognize my error and apologize to my partner before I sink into sensory gratification and identification with the external. Saucha in Our World Today: Our Actions, Words, & Thoughts Over the course of the next week, begin to observe your actions, words, and thoughts. Notice your habits and conditioning around saucha. (ie Who do you hang around? Do you purify your mind as well as your body?) 24

25 What types of physical activity do you do to purify the body? What is your main source of nutrition? Are you aware of your food sources (ie. Organic, etc.)? What types of television shows and movies do you watch? Do you have supportive people in your life or do the people in your life drain your energy and make you feel exhausted? How do you treat yourself? Are you compassionate or judgmental? Explain. Connecting to Saucha: Purification Do you see the benefit of incorporating saucha into your life physically and mentally? Explain. What aspect of saucha do you find the most difficult to incorporate into your lifestyle? (ie. Cleansing of relationships, nutrition) 25

26 Does self-discipline come easy to you? Why or why not? How do you see self-discipline being able to help you implement the practices of saucha into your life? What is one action step that you can do this week to incorporate the practices of saucha into your life more consistently? Santosha (Contentment) By contentment, supreme joy is gained ~The Yoga Sutras II:42 The second niyama is santosha, contentment. It is relatively easy for us to be content when all our ducks are in a row, money is in the bank, and life is as we think it should be. What happens, however, when we lose everything in the stock market, we suffer the loss of a loved one, or we experience chronic health issues? It is relatively easy for us to be content when we feel we are at our ideal weight, land the perfect job doing what we love, and the universe is working with us to meet and fulfill every last desire. What happens, however, when we are 40 pounds over our ideal weight, we get cut in the last round of a company downsize, or we see our friends achieving their dreams and somehow we grabbed the short end of the stick? How do we source contentment during these most difficult of times? This is the heart of Sutra II:42. Yoga philosophy is a non-dualistic dualistic philosophy. Lol, no that is not a typo. According to this philosophy, the non-dualistic aspect is Purusha (Soul), that place that exists within each of us that is perfect, whole, complete, non-changing. The dualistic aspect of yoga is Prakriti (Material World), the external world that we come to identify with as our reality. We see ourselves as separate from Purusha when we begin to identify with Prakriti. This, ultimately, creates the false sense of duality. We cultivate unconditional contentment through our connection to Source We are spiritual beings having human experiences not human beings having spiritual experiences. Seen from this perspective 26

27 each life experience becomes an opportunity to learn and grow. We no longer engage in the role of victim. Instead, we are able to witness the gift present within each of these experiences. Losing our life s savings in the stock market becomes fertile ground to start enjoying our life, here now. Through loss, our heart is stretched through compassion, forgiveness, and grace. Chronic health conditions may offer an opportunity to switch roles from giver to receiver. What a gift to allow ourselves to be supported. Not being at our ideal weight propels us towards self-acceptance and releasing old beliefs. Losing our jobs just may give us the courage to start our own business, now that the perceived safety net has been removed. Instead of feeling like we received the short end of the stick, we might begin to keep a gratitude journal and come to discover our life is more bountiful than we had imagined. Practicing santosha reminds us that while we may not be able to control our life experiences, we always have the capacity to choose how we react to them. This is where our freedom lies, in our ability to choose. Through our identification with Prakriti (Material World), we forget our True Nature. We seek pleasure through external sources. We grasp for happiness in material things, people, and experiences. It is in this grasping that we create suffering, separation, and judgment. As we begin to recognize this clinging, attachment (raga) to wanting reality to be other than it is, we can relax a little, soften. We can settle in to appreciate the reality we are living. Gratitude is the quickest path towards contentment As in the above example, gratitude helps us take inventory of the many blessings in our life. Some days we may only be able to muster gratitude for the breath we take. It is enough. We are appreciating where we are, not where we think we should be or would like to be. Gratitude helps us access the here and now, the present moment. Gratitude helps us to remember that all life experiences are essential for growth. Gratitude helps cultivate an unconditional contentment as we open our hearts to the truth of who we are. Santosha in Our World Today: Our Actions, Words, & Thoughts Over the course of the next week, begin to observe your actions, words, and thoughts. Do you find yourself content in your life or is there an underlying sense of grasping? (ie Who do you hang around? Do you purify your mind as well as your body?) What do you do on a weekly basis to connect to Source? Are you able to see the gift in each situation or do you end up feeling like life has happened to you? Explain. 27

28 Where did you learn this approach to life? (ie. Childhood, personal path, etc.) Do you find yourself feeling envious of your family, friends, and co-workers? Are you happy where you are in your life? Explain. Connecting to Santosha: Creating Space Do you consider yourself to be an optimist or a pessimist? Explain. What, if anything, prevents you from experiencing this type of unconditional contentment we discuss in Sutra II:42. (ie. Not feeling good enough, envy, jealousy, fear) What beliefs would you have to let go of to feel unconditional contentment in your life? (ie. I should be doing If only I had ) What would your life look like if you lived from the place of gratitude and contentment on a daily basis? In other words, what 28

29 would you gain? What are you grateful for? Instead of feeling envious or jealous of others around you, can you be happy for them? How? What is one action step you can take today to experience contentment on a more consistent basis? Tapas (Austerity) By austerity, impurities of body and senses are destroyed and occult powers are gained ~The Yoga Sutras II:43 The third niyama is tapas, austerity. Tapas comes from the root word tap to burn. It has also been defined as heat or fire. In yogic terms, tapas represents the necessary effort to pursue Self-realization. Through our every day living, with so much of our awareness pulled outside of ourselves, we become disconnected from our True Nature. Tapas lays the foundation to challenge old belief systems, negative thought patterns, and behaviors that contradict the yogic lifestyle. We have been discussing, throughout this series, how yoga moves from the gross to the subtle levels and transcends our actions, words, and thoughts. On the gross physical level, we engage in tapas through the practice of asana (postures), the first niyama saucha (cleanliness), and eating a balanced diet. On a more subtle level, we observe tapas, with our words, through the second yama, satya (truthfulness), observing silence, abstaining from gossip, and chanting mantras. On the most subtle of levels, our thoughts, we practice tapas through the second niyama, santosha (contentment), being mindful of the types of books and television shows we watch, and meditation. 29

30 Three Ingredients Necessary for Tapas Purification As we stated earlier, tapas comes from the root tap, to burn. In this light, we burn away the impurities physically, mentally, emotionally, and spiritually. Through purification, we begin to release what no longer serves us on our path. Physically, this might be a shedding of excess weight, toxins, and/or stress. Mentally, this might be a releasing of limiting thoughts of selfdoubt, fear, and/or old beliefs that aren t necessarily true. Emotionally, this might be working through anger and/or sadness. Spiritually, this might be a coming home as we realize we are not separate from our True Nature. As we purify, we raise our vibrational level, feel lighter, and connect more authentically to our inner most authentic Self. Self-Discipline Self-discipline is a necessary ingredient for tapas. Self-discipline keeps us focused on our path when obstacles surface. Self-discipline helps pull back the covers at 4am when our body wants to sleep instead of sitting in meditation. Self-discipline is at work when we stop at the third cookie instead of devouring the whole bag. Self-discipline helps challenge old behaviors. Instead of reaching for chocolate cake when we feel bad about ourselves (which reinforces the self-loathing process) or responding with unkind words in an argument (which creates guilt for not practicing ahimsa), self-discipline invites us to practice restraint. Choosing to remain non-reactive, even for a moment, allows us to explore the root of our patterns. Truly feeling the sadness and isolation of self-loathing or anger, hurt or fear in an argument gives us permission to let it go. Endurance Practice becomes firmly grounded when well attended to for a long time, without break, and in all earnestness~the Yoga Sutras I:14 Georg Feuerstein defines Tapas as any practice that pushes the mind against its own limits and the key ingredient of Tapas is endurance. When we step onto a spiritual path, such as yoga, it can be difficult to remember that enlightenment does not occur over night. In our quick fix, instant gratification culture, endurance can sound like a four letter word. Yet, in sutra I:14, Pantanjali reminds us that the yoga path must be practiced for an extended period of time, consistently, and with zeal. In practicing yoga, in peeling back the layers of conditioning, in challenging labels and concepts, we are bound to rub up against the qualities we have worked so hard to repress or deny. Ego will challenge us to maintain the status quo. Endurance sparks our inner resilience and carries us through the more difficult and challenging of times. Through the practice of tapas, we begin to challenge the limiting beliefs, old patterns, and conditioning that keep us stuck in disconnection, separation, and suffering. Through tapas, we strengthen our inner light as we connect more whole-heartedly with our True Nature. Through the practice of tapas, we are able to make more conscious choices that support our yoga lifestyle. 30

31 Tapas in Our World Today: Our Actions, Words, & Thoughts Over the course of the next week, begin to observe your actions, words, and thoughts. Observe the various ways you invite tapas into your life (ie Do you purify your mind as well as your body? Are you self-disciplined?) Do you exercise on a regular basis? Explain. Do you read your food labels? Are you aware of your food sources, meaning have you ever traced a meal back to its source? Do you have a regular meditation practice? Why or why not? Do you set goals on a consistent basis? What are your coping techniques to deal with stress, loss, and the inevitable twists and turns of life? Connecting to Tapas: Applying Heat Are your own needs usually the last ones to be met? Why or why not? 31

32 What types of activities to you engage in to fuel your soul? (ie. Yoga, meditation, spending time in nature, church) How do you handle life when it doesn t go the way you expected? How do you bounce back? Are you aware of some of the patterns that keep you feeling stuck, small, and/or disconnected? Explain What is one action step you can take, today, to begin to release and let go of one of these beliefs or patterns? Svadhyaya (Self-study) By study of spiritual books comes communion with one s chosen deity~the Yoga Sutras II:44 The fourth niyama is svadhyaya, self-study. Svadhyaya comes from the root sva or self. Adhyaya means study or education. In terms of self-study and the yoga sutras, Pantanjali was referring to the study of scriptures as a means to commune with the divine. By studying sacred texts such as The Yoga Sutras, The Bhagavad Gita, The Upanishads, The Bible, or The Koran (any scripture from our tradition), we are able to use the experience of those who have come before us to take a deeper look into our own conditioning and limited perspectives. We observe our actions, words, and thoughts and notice how, when, and where we react. We begin to trace the experiences that trigger us, shut us down, rub up against us and create tension. We journey into the places where we feel small, powerless, and disconnected. We witness what we cling to and grasp for and at the same time we watch the things that repulse us or that we push away. 32

33 The purpose of self-study is to bring us home to that place that exists within each of us that is perfect, whole, and complete. Through continued effort and study of ourselves we shed the layers that keep our view limited. We work to explore the various ways we create separation in our lives so that we may live from our heart center connected to all beings. Ultimately, through self-study, we gain freedom from our habits and connect to to our True Nature. Through this freedom we are able to access our inner gifts. We are able to harness our innate compassion. creativity and many of our other gifts and share them more consciously with all those who we come in contact with. Through self-study, we are able to connect to the divine within and around us. Self-Discovery & Personal Growth Resources The Yoga Sutras of Pantanjali~ Sri Swami Satchidananda: This is a great place to begin if you are new to the yoga philosophy. Satchidananda explains the yoga sutras in an easy and digestible manner. The Yoga Matrix: The Body as a Gateway to Freedom~ Richard Freeman~ Richard Freeman is one of the first western ashtangis to practice yoga with Pattabhi Jois. In this in-depth cd series, Freeman shares his wisdom, experience, and insights regarding yoga philosophy and using the body as a pathway for awakening. The Yoga Sutras~ An Essential Guide to the Heart of Yoga Philosophy~ Nicolai Bachman: Through a series of cds and accompanying booklet, Bachman explores the sutras in a practical and tangible way for us to grasp. The Living Gita, The Complete Bhagavad Gita~ Sri Swami Satchidananda: This is a great place to begin if you are new to The Bhagavad Gita. One of Satchidananda s gifts is being able to deliver complex ideas in a clear and concise manner. The Principal Upanishads~ S. Radhakrishnan: This is a great translation for those wanting to go deeper Georg Feurstein: Georg Feurstein has authored over 45 books on yoga philosophy. Each book of his that I have read has provided a pathway into my own conditioning. There have been many aha moments. Pema Chodron~ Every book I have read of Chodron s has been a homecoming to Self. She is one of my favorite authors, EVER! Tara Brach~ Through my writing, I often joke about my BFF Tara Brach, who I ve never met. I love both of her books and take Tara with me on my morning 4 am walks. She has a free/donation podcast series through Itunes. Her humor, authenticity, and ability to bring the Buddhist principles into modern living are just a few of the traits that I appreciate. Svadhyaya in Our World Today: Our Actions, Words, & Thoughts Over the course of the next week, begin to observe your actions, words, and thoughts. Notice where, when, and how you begin to react. What experiences seem to trigger you the most? (ie. When things don t go perfectly, you make a mistake, your kids don t listen, etc.) 33

34 How do you react? (ie. Shut down, lash out, escape) How do you feel this reaction in your physical body? (ie. Tension, heaviness, tightness in chest, can t breathe, etc.) How do you react emotionally? (ie. Rage, sadness, numb) When you catch yourself being hooked and triggered, where do your thoughts take you? (Ie. To the future, past; I m a failure, I m not good enough, etc.) Connecting to Svadhyaya: Coming Home Do you read sacred texts or self-help books? Why or why not? Do you give yourself time to integrate your lessons or do you always reach for the next book? What are the techniques that bring you closer to the truth of who you are? 34

35 Do you incorporate them into your life on a regular basis? What is your relationship with Source? How do you connect to Source? Ishvara Pranidhana (Surrender to God) The fifth niyama is Ishvara Pranidhana, surrender to God. In the west, there is a tendency to struggle against letting go of control and with the concept of God itself. In relation to Ishvara Pranidhana, God is any avenue that brings us closer to our True Nature. This could be God, Source, Great Spirit, the outdoors, your dog. Through Ishvara Pranidhana, we begin to surrender our limited and narrow egoistic sense of I and connect to something larger than ourselves. We realize that in stepping outside of ourselves, we are able to witness and connect to our shared humanity. On the outer most tangible level, Ishvara Pranidhana means that we surrender the fruits of our actions. Thy will be done, not mine but Thine. This means we let go of trying to control the desired outcome. Practicing Ishvara Pranidhana at this level reminds us that we are not always able to see the big picture. We are not always privy to the soul lesson at hand. When we are able to surrender the fruits of our actions, we tap into the possibilities for growth and freedom. Through Ishvara Pranidhana, we release the need to grasp and/or cling to how we think things should unfold. We cultivate an unshakeable inner peace as we begin to trust in something larger than ourselves. We no longer operate from victim mode as if things are being done to us. Instead, we are empowered to stretch and grow as we begin to ask ourselves what can I learn, where I am still grasping, how am I engaging ego, what do I need to do in order to surrender? On a more subtle level, by practicing Ishvara Pranidhana we engage in one of the most beautiful opportunities for communion by making everything we do an offering to the divine. From the way we speak to the clerk at the grocery store to the way we put our dishes away, every action, word, and thought becomes a direct pathway to the Beloved. 35

36 Every life experience offers the seeds of awakening to our highest truth. Our trip to the grocery store offers unending opportunities to practice compassion as we learn not to judge the person who blocks the aisle with his/her cart or the person who shows up with 18 items in the under 15 item express lane. We practice tolerance at our child s soccer game as other parents scream from the sidelines. Wait, wasn t this the non-competitive league? Let go We hold in gratitude all those that helped bring food to our table, from the farmer to the truck drivers to our local market by sharing a blessing before we put food to lips. As we continue to witness the extraordinary in the ordinary, we tap into the grace that exists within and around us. Ishvara Pranidhana brings the divine to the forefront of our lives. It reminds us that we are spiritual beings having human experiences not human beings having spiritual experiences. Ishvara Pranidhana invites us to dance with the sacred and see the Beloved within our fellow humanity. We are invited to let go of the need to cling to certain outcomes and instead see the gift of self-discovery and Self-realization present within each experience. Ishvara Pranidhana in Our World Today: Our Actions, Words, & Thoughts Over the course of the next week, begin to observe your actions, words, and thoughts. Notice the ways you connect with Source and those around you and the ways you create separation. Do you believe in a higher power? How do you connect to this energy on a regular basis? Do you consider yourself an intuitive person? Do you have a hard time letting go of control? Explain. 36

37 How do you give back to your community? Connecting to Ishvara Pranidhana: Surrendering the Fruits of Our Actions Does your connection to your higher power guide your decisions and choices in life? How do you handle life experiences that don t unfold in the manner in which you think they should? Do you recognize that there is a gift in every life situation, regardless of the triumphs and/or tribulations? How can you invite the sacred into your life on a more consistent basis? What is one action step you can take today to deepen your relationship to your higher power? What is one thing you can do today to give back to your community? 37

38 Asana (Postures) Asana is a steady, comfortable posture~the Yoga Sutras II:46; Lessening the natural tendency for restlessness and by meditating on the infinite, posture is mastered~the Yoga Sutras II:46;Thereafter, one is undisturbed by the dualities ~The Yoga Sutras II:48 7 Philosophical Components to Asana (Posture) Impermanence We quickly learn the value of impermanence on our mat. As sensations, emotions, and the elements surface, we come to understand that through yoga we create a seemingly stressful environment safely to observe how, when, and where we react. We begin to observe that sensations, thoughts, and emotions build and dissipate like waves in the ocean. Awareness Awareness is the first step in letting go, in changing our habits. How can we let go of something that we don t even know we re holding onto in the first place? Awareness allows us to recognize how we react to life experiences and then offers the foundation and freedom to choose how we maneuver through these experiences. Compassion Generating awareness without compassion could lead to self-judgment, criticism and more suffering. Compassion gives us the courage to keep our heart open to the experience of suffering as opposed to shutting down or building armor around our hearts as we uncover our habit patterns. Creating Space One of the goals of yoga is to create space physically, mentally and spiritually. Where there is space there is freedom; from freedom comes balance, harmony, peace and joy; from this comes love, unconditional love. Space allows us to feel connected to ourselves, others, nature and the divine. Kinks, stiffness physically, prevent us from connecting to various parts of our body. Tightness mentally prevents us from being open-minded; we have no tolerance for other cultures, people or processes. Rigidity in our spiritually prevents us from recognizing that we are all one. Releasing patterns of negativity 38

39 We create patterns from our upbringing, culture, beliefs, even other lifetimes (if you believe in reincarnation), etc. Many of these patterns, at one time, served to protect us. These layers of protection, however, begin to work as a barrier, preventing us from becoming open, vulnerable. Yoga teaches us how to release old habit patterns of reaction and replace them with healthy positive patterns. We learn in yoga, whether we react physically (tensing muscles), mentally (escaping in thoughts) or with the breath (holding, shortening, mouth breathing). When we catch ourselves reacting, we learn not to judge. We learn to smile and come back to the breath. Equanimity The one constant, in life, is change. Change helps us to understand that it is not our life experiences that are good or bad, it is our reaction to them that produces suffering. Equanimity means non-reaction. Equanimity teaches us to remain calm, whether a situation presents itself as pleasant or uncomfortable. Through equanimity, we learn that when a pose or life experience is uncomfortable, we smile knowing this will pass. When a pose or life experience is pleasant, we learn to also smile knowing this will pass. A non-reactive mind helps us become a witness, an observer to our daily experiences, letting go of attachment and aversion. Interconnection Yoga means to unite or union. What we strive to create on our mats is the union, or connection, between mind, body and breath. As a result of the chaos of everyday living, we lose the connection to our innermost authentic self. We are left feeling separated, isolated and detached. Yoga works to reconstruct the lost pieces making us whole again. The more we learn to relate to ourselves, through the connection of breath and body, the more we can connect to all beings. Strength without flexibility leaves us with rigidity; flexibility without strength leaves us with instability. Both are essential for asana My first yoga teacher used to say, the true yogi or yogini is not the one who is most flexible or strong. The true yogi or yogini is the one who looks like they are having the most fun. He was inviting us each to tap into the essence of equanimity. Sutra II:46 validates the need for both through the qualities of steadiness and ease, sthira and sukha. Steadiness establishes the foundation that is necessary to challenge old patterns and behavior. Ease invites us to surrender and flow into the experience with openness and curiosity. As we begin to stretch through our stiffness, breathe into the resistance and tenderness, soften around tension and tightness, we also begin to quiet the internal dialogue of the mind. As we come home to silence, we ultimately, come home to our True Nature. Through the practice of asana, we learn to move through the dualities of hot and cold, pain and pleasure, or gain or loss. We are no longer affected by the external environment and instead plug into that place of unshakeable inner peace and stillness. For me personally, asana has helped me redefine my relationship with my body. In a culture that glorifies being skinny and youthful it is no wonder why eating disorders are on the rise. We are taught to wage war with our bodies in order to replicate the airbrushed models on the covers of Elle & Glamor magazines. Asana, as a beautiful alternative, asks us to view our body as a temple, another pathway to return to Source. Through the practice of asana we learn to embrace reality as it is, not as we think it should be. As we learn to remain present to all experiences through asana, discomfort, pleasure, heat, cold, contraction, and expansion, we learn to tap into that place, within, that is perfect, whole, and complete. We begin to witness ourselves with sacredness, love, and compassion. 39

40 Pranayama (Breath Control) That firm posture being acquired, the movements of inhalation and exhalation should be controlled. This is pranayama~the Yoga Sutras II:49; The modifications of the life-breath are either external, internal or stationary. They are to be regulated by space, time and number and are either long or short~the Yoga Sutras II:50; There is a fourth kind of pranayama that occurs during concentration on an internal or external object ~The Yoga Sutras II:51; As its result, the veil over the inner Light is destroyed~the Yoga Sutras II:52 The fourth limb in the 8 limbed series is Pranayama. Pranayama comes from the root Prana life force and ayama which means to extend or stretch. Pranayama is an extension of our life force. We can increase our prana through breathing techniques. The breath is said to be the bridge between the body and mind. They are all interconnected. When one is stressed, it impacts the whole. When we are angry or agitated, we may notice the rhythms of the breath as short, held, or forced. The body may feel tight, stiff, or heavy. There may be many thoughts, maybe filled with worry as we anticipate the future or there may be one thought that gets replayed again and again, maybe regret over something we cannot change in the past. Just as the three are entwined and can impact each other negatively, they can also impact each other positively. The breath is the most tangible aspect to relax. For he, who has gained control over his breath, shall also gain control over the activities of the mind. The reverse is also true. For he, whose mind is in control, also controls the breath. The mind masters the senses and the breath masters the mind ~Hatha Yoga Pradipika Three Part Diaphragmatic Breath The first part, the diaphragmatic breath, is achieved by lengthening the breath three times the length of a normal breath, breathing into the belly. The second part of this breath is the intercostal breathing. Begin by extending the intercostal muscles (the muscles between the rib cage) up and out. The third part is the clavicular breathing. Draw the collar bones up to the chin without shrugging the shoulders. All three actions are done simultaneously. Ujjayi Breath(The victorious breath) This breath is used to enrich prana. By breathing through the nose, with the mouth closed, the breath is felt from the throat, producing a hissing sound. This sound of the breath keeps the mind focused. As the mind begins to wander, the sound of the breath keeps bringing you home. Visualize a mirror in front of your mouth. You want to fog this mirror. As you exhale whisper haaaaaaa. As you inhale make this same sound. Now create the same sound but with your lips together. 40

41 Sama Vritti (Equal Breathing) Sit comfortably in a cross legged position Begin to observe your natural breath Begin a slow count to four as you inhale. Count to four as you exhale. (Match inhale to exhale count) You may experiment with the count. Continue to breath matching inhale to exhale count for several minutes. Kumbhaka (Retention) (not recommended for students with high blood pressure or heart conditions) Begin with 3 Ujjayi breaths Baya Kumbhaka exhale retention. Take a deep breath in and then exhale fully. Hold the exhale. Engage mula bandha, uddiyana bandha and Jalandhara bandha. Begin with a 5 second hold and build from there. Repeat three times. 3 Ujjayi breaths Antara Kumbhaka-inhale retention. Take a full inhalation and hold. Engage the bandhas. Begin with 5 second hold. Repeat 5 times. 3 Ujjayi breaths Antara Kumbhaka & Baya Kumbhaka. Inhale fully and hold 5 seconds. Exhale and hold 5 seconds. Engage all three bandhas Repeat three times. Nadi Shodhana/ Anuloma Viloma (Alternate Nostril Breathing) Nadi-shodhana balances the right and left hemisphere of the brain. It also removes obstacles lodged in the nadis. Sit comfortably in a cross legged position Hold right hand up, palm side towards your face Extend the thumb, ring finger and little finger of the right hand Bend the other two fingers into the palm Close the right nostril with the thumb Inhale slowly and deeply through the left nostril Pantanjali s 8 Limbs is an awe inspiring systematic approach to coming to know ourselves at the most intimate level. We can begin to witness the shifting of the gross to the subtle, the external to the internal through pranayama. Through asana we begin to purify the gross physical body. Pranayama works through the more subtle energetic body in the nervous system and nadis (energetic channels). By controlling the physical body and mind through breathing techniques, we lay the foundation for the deeper inner work of concentration (dharana) and meditation (dhyana). We continue to peel back the layers until we come home to that place of purity that exists within each of us. 41

42 Pratyahara (Withdrawal of Senses) When the senses withdraw themselves from the object and imitate, as it were, the nature of the mind-stuff, that is pratyahara~the Yoga Sutras II:54; Then follows supreme mastery over the senses~the Yoga Sutras II:55 The fifth limb in the 8 limbed series is Pratyahara. Pratyahara comes from the root prati, meaning away or against and ahara, meaning food or anything taken into ourselves. Pratyahara translates to mean withdrawing from anything that nourishes the senses. In yogic terms, there are three levels of ahara: Body- Physical nourishment, 5 elements (air, water, earth, fire, aether) necessary to nourish the body Mind- Impressions, 5 sensations (sound, touch, sight, taste, smell) necessary to nourish mind Soul- Relationships, people we hold at our heart who nourish our soul Four Types of Pratyahara Inriya pratyahara- with inriya pratyahara we work to withdraw from sensory input into our physical body. By withdrawing from our senses, we stop feeding the mind with sensory data to draw impressions from. Prana pratyahara- prana drives our senses. Withdrawing the breath and working to control it allows us to harmonize and neutralize the senses. Karma pratyahara- in karma pratyahara we work to control the motor organs through right speech, asanas, diet, etc.; we also work to surrender the fruits of our actions. Mano pratyahara- by withdrawing our attention from unwholesome ideas/ concepts/ impessions, we practice mano pratyahara When we withdraw from external stimulus, we begin to turn inwards toward our True Nature; we stop feeding our ego and instead come home to that place of wholeness that exists within each of us. When we stop distractions, we are more capable of challenging old behaviors and conditioning. We gain perspective on the many ways the mind tries to remain busy and disconnected. We become a witness to our actions as opposed to remaining a victim. In the moment we begin to observe our reactions, we are empowered to make better choices. My soul sister, Ingrid, and I offered a two week yoga teacher training at the end of July, It was the ultimate experience in pratyahara. 8 of us withdrew from our daily lives for two weeks. We stayed in a cabin in Show Low, Arizona. We discovered, firsthand, the potency and potential in putting pratyahara into action. When we have no where to run or nothing to indulge our 42

43 senses in, as an attempt to escape, we are able to explore the conditioning that keeps us stuck in connecting to our small self (ego). We were able to observe how ego surfaces and rubs up against us as an attempt to remain in control. In staying with the experience, in not being able to feed our senses, we were able to trace many habits to their root source. Pratyahara provides the fertile ground to come home to ourselves. Ways to Practice Pratyahara in Your Daily Life Check s once or twice per day as opposed to 2, 075 times per day Social Media Sabbatical- How often do you take a break from Facebook, Twitter, Pinterest and/or Instagram? 60 minute yoga class Eat a meal in silence Day of Silence minutes before bed time, stop watching television, shut down the computer Participate in a Yoga Retreat/Training Connecting to Pratyahara In my daily routine, do I incorporate times to decompress and relax? Why or why not? Do I take breaks from social media on a regular basis? How would that help me practice pratyahara? Do I work right up until the time I go to bed every night or do I allow myself at least 30 minutes of quiet time? Do I sit down and savor my meals or do I eat on the go? What would it feel like to slow down and simply focus on eating? Could I participate in a day of silence? Why or why not? What benefits do you believe would come from a day of silence? 43

44 Do the types of shows/movies I watch support or hinder my growth? What about the company I keep? What is one action step I can take this week to learn to control my senses more effectively? Dharana (Concentration) When the senses withdraw themselves from the object and imitate, as it were, the nature of the mind-stuff, that is pratyahara~the Yoga Sutras II:54; Then follows supreme mastery over the senses ~The Yoga Sutras II:55 The sixth limb in the 8 limbs of yoga lifestyle series is Dharana, concentration. Throughout this series, we ve explored yoga as moving from the more gross levels to the more subtle levels. The first five limbs are referred to as the outer limbs (bahirangas). Through asana the body is disciplined, through pranayama the mind is cultivated, and through pratyahara the senses are controlled. We can now focus on the mental, psychological, and spiritual dimensions of yoga by turning our awareness towards the inner limbs (antarangas) of concentration, meditation, and contemplation. It is only once we are able to train and control conduct, body, breath, and senses that we can begin to train our mind. Dharana is the practice of training the mind, the beginning stages of meditation. Dharana comes from the root dhri, meaning to hold. We hold our attention onto a fixed object, whether external or internal, to quiet the mind. Dharana is also referred to as ekagrata; eka, meaning one or single and agrata meaning pointedness or one-pointedness. By focusing on a single point of concentration, we do not get carried away by sense gratification, which is ultimately needed for deeper levels of meditation. 44

45 Ways to Practice Dharana in Your Daily Living Creativity Automatic Writing Automatic writing is an opportunity to get out of our head by putting pen to paper without being worried about grammar or if what flows is cohesive. The purpose of this type of writing is to get out of our own way. Set a timer for minutes Write without putting your pen down for allotted time Art Projects Art projects are another pathway to begin to channel our awareness to a single point of concentration (dharana). Sometimes it develops into complete absorption in our project (dhyana). Vision Boards Making Prayer Flags Coloring/Designing Yantras or Mandalas- a yantra is a creative expression of the divine. The world comes from the root yam: wich means to support and contains the syllable tra which means freedom. Yantra is a powerful visual tool that contains the seed of liberation. It is an outward expression of the inner world. Making Mala Beads Creating an Altar Affirmation An affirmation is a potent, short statement that is stated in the first person and in present tense. The power of affirmations is that we begin to consciously direct our thoughts, awareness, and attention. In this light, we begin to create our reality by drawing to us our heart s desires through the consciousness of our thoughts. Mudra Mudra means seal or closure. By placing one s hands in a certain position, he/she is able to redirect the flow of energy. Mantra A mantra is a word or phrase that is repeated to focus our energy and awareness 45

46 Dhyana (Meditation) Dhyana is the continuous flow of cognition toward that object~the Yoga Sutras III.2 The seventh limb in the 8 limbs of yoga lifestyle series is dhyana, meditation. Dhyana comes from the root dhyai to think. Dhyana refines dharana by becoming an uninterrupted flow of concentration. In dharana, the mind is still distracted. Our thoughts may carry us off to the future or past or it may seem like an hour has passed when really only five minutes have gone by. In contrast, when we surrender our effort and step into the flow of dhyana, it may seem like only minutes have passed when the meditation chime sounds when in fact it has been an hour. The initial purpose of dhyana is to control and challenge the fluctuations of the mind, vritti, in order to bring stillness and clarity.the restraint of the modifications of the mind-stuff is Yoga. Sutra I.2 Then the Seer (Self) abides in His own nature. II.3. At other times the Self appears to assume the forms of the mental modifications. I.4. They are right knowledge, misconception, verbal delusion, sleep and memory. Sutra I.6 What we learn in the above sutras is that Yoga is the cessation of the mind-stuff. When we stop the internal chatter, sutra I.3 reminds us than we are able to abide in our own true nature. Otherwise, as sutra I.4 and I.6 point out, we identify with the vritti, our consciousness. Ignorance, egoism, attachment, hatred, and clinging to bodily life are the five obstacles. (kleshas). Sutra II.3. In the active state, they can be destroyed by meditation. Sutra II.11 Pantanjali shares that through meditation, not only can we still the fluctuations of the mind, we can also overcome the 5 obstacles or causes of suffering. Through meditation, we learn to slow down and stop identifying with the many thoughts that crowd our mind. We begin to peel back the layers of attachment and aversion and connect to that place of wholeness, our True Nature. Two of My Favorite Types of Meditation Vipassana Meditation (pronounced vuh-pah-suhn-a) is insight into the true nature of things; impermanent, unsatisfactory, and impersonal. Through Vipassana, we learn to stay in the present moment by observing our body and mind as it is, without judgment. As we do this, the mind is purified, ultimately, allowing us to release all attachments. The two characteristics of Vipassana are mindfulness and concentration. Vipassana can be done as a seated meditation, walking, or any other activity (such as washing the dishes) that allows for a single point of concentration in the present moment. Japa is rececitation of a mantra (mantra is a word or phrase that is repeated to focus our energy and awareness). One can recite the mantra on its own throughout the day or in combination with mala beads. 46

47 Swami Sivanand explains the Mala in the following way: Generally, the rosary or Mala used for Japa (recitation of mantra) contains 108 beads. A man breathes 21, 600 times every day. If one does 200 Malas of Japa, it becomes 21, 600; thereby, he does one Japa for every breath. If he does 200 Malas of Japa every day, that amounts to remembrance of God throughout the day. Malas may contain beads which form divisions of 108 also, so that the same calculation can be maintained. The Meru (the central bead in the Mala) denotes that you have done your Japa 108 times. This also denotes that every time you come to the Meru bead, you have gone one step further on the spiritual path and crossed over one obstacle. A portion of your ignorance is removed. A rosary or Mala is a whip to goad you to do Japa. Significance of 108 Below are some of the many reasons that have been given for having 108 beads on a mala. Regardless of the meaning of 108, it is important that if a mala is used to count mantras, the mantra be remembered with sincerity, devotion, feeling, and full attention. 9 times 12: Both of these numbers have been said to have spiritual significance in many traditions. 9 times 12 is 108. Powers of 1, 2, and 3 in math: 1 to 1st power=1; 2 to 2nd power=4 (2x2); 3 to 3rd power=27 (3x3x3). 1x4x27=108 Harshad number: 108 is a Harshad number, which is an integer divisible by the sum of its digits (Harshad is from Sanskrit, and means great joy ) Desires: There are said to be 108 earthly desires in mortals. Lies: There are said to be 108 lies that humans tell. Delusions: There are said to be 108 human delusions or forms of ignorance. Heart Chakra: The chakras are the intersections of energy lines, and there are said to be a total of 108 energy lines converging to form the heart chakra. One of them, sushumna leads to the crown chakra, and is said to be the path to Self-realization. Sanskrit alphabet: There are 54 letters in the Sanskrit alphabet. Each has masculine and feminine, shiva and shakti. 54 times 2 is 108. Pranayama: If one is able to be so calm in meditation as to have only 108 breaths in a day, enlightenment will come. Upanishads: Some say there are 108 Upanishads, texts of the wisdom of the ancient sages. Sri Yantra: On the Sri Yantra there are marmas where three lines intersect, and there are 54 such intersections. Each intersections has masculine and feminine, shiva and shakti qualities. 54 times 2 equals 108. Thus, there are 108 points that define the Sri Yantra as well as the human body. Pentagon: The angle formed by two adjacent lines in a pentagon equals 108 degrees. Marmas: Marmas or marmasthanas are like energy intersections called chakras, except have fewer energy lines converging to form them. There are said to be 108 marmas in the subtle body. Time: Some say there are 108 feelings, with 36 related to the past, 36 related to the present, and 36 related to the future. 8 extra beads: In doing a practice of counting the number of repetitions of the mala, 100 are counted as completed. The remaining are said to cover errors or omissions. The 8 are also said to be an offering to God and Guru. Chemistry: Interestingly, there are about 115 elements known on the periodic table of the elements. Most of those, around or higher than the number 100 only exist in the laboratory, and some for only thousandths of a second. The number that naturally exist on Earth is around 100. Astrology: There are 12 constellations, and 9 arc segments called namshas or chandrakalas. 9 times 12 equals 108. Chandra is moon, and kalas are the divisions within a whole. 47

48 River Ganga: The sacred River Ganga spans a longitude of 12 degrees (79 to 91), and a latitude of 9 degrees (22 to 31). 12 times 9 equals 108. Planets and Houses: In astrology, there are 12 houses and 9 planets. 12 times 9 equals 108. Goddess names: There are said to be 108 Indian goddess names. Gopis of Krishna: In the Krishna tradition, there were said to be 108 gopis or maid servants of Krishna. 1, 0, and 8: Some say that 1 stands for God or higher Truth, 0 stands for emptiness or completeness in spiritual practice, and 8 stands for infinity or eternity. Sun and Earth: The diameter of the Sun is 108 times the diameter of the Earth. The distance from the Sun to the Earth is 108 times the diameter of the Sun. Moon and Earth: The average distance of the Moon from the Earth is 108 times the diameter of the Moon. Silver and the moon: In astrology, the metal silver is said to represent the moon. The atomic weight of silver is 108. Numerical scale: The 1 of 108, and the 8 of 108, when added together equals 9, which is the number of the numerical scale, i.e. 1, 2, , etc., where 0 is not a number. Meditations: Some say there are 108 styles of meditation. Breath: Tantra estimates the average number of breaths per day at 21,600, of which 10,800 are solar energy, and 10,800 are lunar energy. Multiplying 108 by 100 is 10,800. Multiplying 2 x 10,800 equals 21,600. Paths to God: Some suggest that there are 108 paths to God. Smaller divisions: The number 108 is divided, such as in half, third, quarter, or twelfth, so that some malas have 54, 36, 27, or 9 beads. Hinduism: 108 is said to refer to the number of Hindu deities. Some say that each of the deities has 108 names. Islam: The number 108 is used in Islam to refer to God. Jain: In the Jain religion, 108 are the combined virtues of five categories of holy ones, including 12, 8, 36, 25, and 27 virtues respectively. Sikh: The Sikh tradition has a mala of 108 knots tied in a string of wool, rather than beads. Buddhism: Some Buddhists carve 108 small Buddhas on a walnut for good luck. Some ring a bell 108 times to celebrate a new year. There are said to be 108 virtues to cultivate and 108 defilements to avoid. Chinese: The Chinese Buddhists and Taoists use a 108 bead mala, which is called su-chu, and has three dividing beads, so the mala is divided into three parts of 36 each. Chinese astrology says that there are 108 sacred stars. Stages of the soul: Said that Atman, the human soul or center goes through 108 stages on the journey. Meru: This is a larger bead, not part of the 108. It is not tied in the sequence of the other beads. It is the quiding bead, the one that marks the beginning and end of the mala. Dance: There are 108 forms of dance in the Indian traditions. Praiseworthy souls: There are 108 qualities of praiseworthy souls. 48

49 Samadhi (Absorption) Samadhi is the same meditation when there is the shining object alone, as if devoid of form ~The Yoga Sutras III.3 The eighth limb in the 8 limbs of yoga lifestyle series is samadhi, absorption. Samadhi comes from the root sama together and dhi together. Many scholars say one can t even write about or describe samadhi. One must experience it. Satchidananda teaches that, meditation culminates in the state of samadhi. It s not that you practice samadhi. Nobody can consciously practice samadhi. Our effort is there only up to meditation. You put all your effort in dharana. It becomes effortless in dyana; and you are just there, knowing that you are in meditation. But in samadhi, you don t even know that. You are not there to know it because you are that. There are two kinds of samadhi: Samprajnata samadhi- conscious Savitarka- focusing on a gross object, such as a flame, tip of the nose, object of a deity Savichara- focusing on a subtle object of meditation, such as the tanmatras Sananda- focusing on still subtler objects of meditation, such as the senses Sasmita- focusing on ego-substance Asamprajnata- supraconscious- consciousness & object of the meditation are fused together Samadhi is said to be the highest state in which a person experiences oneness with the universe. It is a state of ecstasy, a peace that surpasses all understanding, a connectedness with all living things. NAMASTE- We are all one. The contemplation of the yogic path is what, deep down, all human beings aspire to peace. It should be noted that this ultimate stage of yoga-enlightenment- can neither be bought nor possessed. It can only be experienced. The price of which is continual devotion. 49

50 Meet Carrie Compassionate Excavator of Truths I have always been a truth seeker. My first mentor gifted me the book Living, Loving and Learning by Leo Buscaglia, at the tender age of 15. This simple gesture sparked a lifelong commitment to self-discovery and personal growth. Over 25 years later, I now, teach women how to dig deep, to sift through the layers of doubt, fear, judgment, and shame. I help them excavate and reclaim their intrinsic worth. It is in this space that we connect to wholeness. Spirited Instigator of Curiosity In my own journey, I learned to disconnect, escape, and numb out as a way to cope with childhood sexual abuse and drug & alcohol addiction. It was through the gift of yoga and mindfulness that I learned how to remain present and become curious to sensations, emotions, feelings, and thoughts. Through humor, playfulness, and curiosity, I invite students to remain equanimous, non-reactive, to life experiences on and off the mat. It is in this space that we witness and connect to the grace, sacredness, and beauty that exists within and around us. Intuitive Heart Connector Connection is at the heart of everything I do, it is the thread weaved into every blog post, workshop, and training I create. It is my deepest intention to witness and see you and mirror that love back to you. It is through the art of relationships that we learn the most about ourselves. It is in this space that we have the greatest capacity to heal ourselves and the world around us. Fostering Sacred Connections Inside Out My life s path (dharma) is to help you connect to the truth of who you are, to show you how to trust that wholeness, and inspire you to create the life you ve always imagined. By connecting to our inner light, we Source the unique gifts that we bring to the world. Are you ready to live vicariously through yourself? To work with me one on one, or to learn more about me, please visit or join our online yoga community at sangha.org. 50