Yoga Lifestyle & Experience Blogs

The uplifting community of people searching Yoga is called Satsang. Sat meaning ‘truth” and sanga meaning “association, attachment,” so the word Satsang means “to be associated with (attached to) the truth”. Traditionally the individuals of a Satsang are called Sādhakas. A Sādhaka has a practice that leads to enlightenment, that practice is called a Sādhanā.

We are all familiar with the feeling and emotion of Awe, which can generally be described as an emotional response to something vast, overwhelming, or transcendent that challenges one’s understanding of the world. We can be in awe of something, someone or a sequence of events. If challenging our understanding of the world brings about the emotion of awe then yoga would definitely be awe-inducing. Or would it be awe-inspiring? Maybe it feels awe-ful or is it simply awe-some?

Outside of yoga and its histories and philosophies the season of spring is commonly thought of as a time for change. The winter hibernation is over, more flowers are in bloom and there is a growing warmth of not only temperature but a shift in mood amongst the population. We even use the phrase ‘spring cleaning’ when describing how we are trying to get rid of things we don’t need anymore or to pack winter away for the year.

The way in which falling asleep is similar to entering a Yogic state and these blissful yet deeply spiritual stages is simple: we get ready and prepare for sleep by brushing our teeth, taking a shower, and putting on our pyjamas. Then we lay down, relax, close our eyes and make the decision that we are ready to enter into sleep. So far, this is controlled and can be compared to the practices of the eight limbs of yoga: yama (moral restraint), niyama (personal discipline), āsana (seat), prāṇāyāma (breath control), pratyāhāra (sense withdrawal), and dhāraṇā (concentration). Then we wait and hopefully, fall asleep.

In class, we follow the five elements of vinyāsa krama: being mindful of each breath, practicing ujjayi breathing, fixing our gaze (dṛṣṭi), applying mūla bandha (applied from the beginning until the very end), setting a high intention and moving consciously with the breath. This deeply connects us to the present moment, allowing to perceive reality as it is—the truth of the moment.

A few years ago, when I was going through a difficult time, a friend of mine said to me ‘In order to find stillness, you gotta keep moving!’. That statement or advice has really stuck with me over the years. Like an affirmation. I often compare this movement to riding a bike. To find the balance on a bike, we gotta keep peddling, keep the wheels moving. Yoga happens to us, or we are in a state of yoga when we’re not falling or imbalanced by the various circumstances that life presents to us on a daily basis.

In the yoga sūtra of Patanjali we have the exploration of the mind and the evolution towards enlightenment. In the text are many definitions, not only of yoga concepts such as reincarnation, attaining special powers and behavioural ethics, but also of commonly used words and phrases. Although many people try, you can’t really say ‘this is the most important sūtra’ or ‘this verse is the one that makes everything make sense’. A sūtra text is written in the way that like the thread that makes up a blanket, each line is threaded into the next and so it forms part of the whole.

Our yoga practice is trying to harness and control the essence of life and then move it in an upward direction toward liberation. Not in the sense that you need to make yourself overheat but instead to control the energy in the body. This control comes as tapas from within. Think of it as a burning desire or motivation to do good. What are the things that light your own inner fire, keep you warm or at least strike a little spark within? Sometimes it’s the craziest and wildest things we can only admit to ourselves and sometimes it’s the simplest actions we make daily.

Our dharma evolves across different phases and roles in life. As a child, we embrace one set of responsibilities, while as an adolescent, our dharma takes on a different form. Transitioning into the workforce or parenthood introduces yet another facet of dharmic duty. This dynamic nature persists throughout our life. Yet, as we embark on the spiritual path, our ultimate dharma becomes the realization of truth or satyadharma.

The journey of life is like a series of interconnected rides. Birth initiates the first spin on the carousel, introducing us to this carnival of existence. However, the adventure doesn’t stop with just one ride. Rebirth is the subsequent cycle, a continuation of the cosmic journey. It’s as if the universe hands us another ticket and says, “Round two, let’s go!” This isn’t a random sequence; it’s guided by karma

There are many Zen kōan and some are considered (by western minds) as riddles or unsolvable problems. Some would even consider them meaningless or a kind of ‘mental gymnastics.’ Although you may not be a Zen Buddhist practitioner it can be helpful to study a few different spiritual doctrines and methods from various traditions (not just within Buddhism). There is a kōan that I think of often and it can be helpful at various stages within the yoga practice and the greater meanings of life.

Unfortunately, we are all familiar with the metaphor of a broken heart. Not only as a concept but the actual real, tangible feeling of heart break. It doesn’t matter if it’s the death of a loved one or family member or the breakdown of a relationship or friendship. It might even come from witnessing something, reading something or being fully immersed in worldly events and the feeling of hopelessness and tragedy in the way humans can treat one another.

With Christmas just around the corner let’s talk about the act of giving away.
In yoga, aparigraha is a profound concept that encourages to cultivate a mindset of non-possessiveness and letting go. Derived from the Sanskrit words “apari” meaning ‘non’ and “graha” meaning ‘greed’ or ‘attachment,’ aparigraha teaches us to release our desires for material possessions and attachments, leading to a state of contentment and inner freedom. The essence of aparigraha, besides being the fifth yama in the yoga sūtra of Patañjali eight limbs, can also be explored in the following part of the Heart Sūtra, a revered Buddhist scripture:

Maitrī can mean friendliness and kindness towards others, showing charity and good will. When a loved one is sad, stressed or going through a difficult time it can be easy to share your kindness with them, to support and uplift them in times of need.

Navigating others and their apparent need of kindness and goodwill can be a lot more difficult compared to those we know and love. It can be easy to judge others and maybe even with our best intentions and motivations the receiving person might not be open, available or even interested in what you have to say, offer and give.

In Hinduism the word Deva (masculine, pronounced dey-va) and Devī (feminine, pronounced dey-vii) can be translated as: shiny, a divine being or anything of excellence. It can be argued that there is no limit to what can be classified as a Deva. Usually, they can simply be referred to and revered as Gods and Goddesses. There can be specific Devas for the environment – and even specific parts of the environment – such as a Devī for a river (Yamuna Devī ) or the fire God, Agni. Devas can also be considered celestial beings of the cosmo and give meaning and directions for the movements of stars, planets and the process of what happens after we die.

The Bhagavad Gita, a sacred text of Hindu philosophy, is a profound scripture that imparts timeless wisdom on various aspects of life, including spirituality, morality, duty, and self-realization. Under the various teachings three are most dominant, the teachings of Karma Yoga (selfless service), Dhyana Yoga (meditation) and Bhakti Yoga (devotion).

Our yoga practice doesn’t directly affect the language that we use in day to day conversations, yet the results of a regular yoga practice can affect the types of conversations we are having. I’ve heard it many times in a variety of ways but a common version is either “I tried yoga but I wasn’t very good at it” or “I’m getting better a yoga now (it doesn’t hurt as much the next day).”

According to Hindu and yogic philosophy your first teacher and guru is your mother—the creation of your life is that guru. Each of us has a different relationship with our biological mother. We probably experienced conflicts, disagreements and misunderstandings with our parents or guardians from childhood on, and some of these conflicts may not even be resolved to this day.

When we first meet someone new, one of the first questions often asked is ‘what do you do?’ An exchange proceeds covering each person’s job, or lack thereof; maybe study is also discussed. Less commonly asked, however, is ‘why do you do what you do?’ Perhaps this is because there is a lack of interest, or maybe we’re just not used to asking it. Because the reason behind the things that we do is so infrequently inquired about, we might also forget to ask or remind ourselves.

We all need heroes to look up to. A form and examples who show us the way, inspire us, guide us and help us to be strong in times of doubt and uncertainty. Through yoga teachings Deities or Gurus can play this role of a hero for us. That is where devotion can have an important role. Devotion will let the devotee attain the qualities of the object of devotion, and the object of devotion then will live on inside the devotee. You can call it a reincarnated quality or embodiment through vibration.

Flexibility is often sought after through yoga. Usually the first introduction to yoga is the flexibility in the body that arises through āsana practice but there is also flexibility gained in the mind. Flexibility is defined as the quality of bending easily without breaking, the ability to be easily modified or willingness to change or compromise.