Episodes
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Words and their meanings have a wonderful way of painting an experience felt in the body, energy and mind. Certain words can spark a positive neurological effect empowering, motivating and even healing us. They tell a unique story within. This story we will tell is one of Loving Kindness. Using Buddhist slogans to be tender as the body, energy and mind unfold our past impressions, present circumstances and open to a more kind positive future.
Compassion begins with the capacity to hold our own life wrapped in the arm of our loving heart. Our ability to self care through our attention of our hurt and pain, the kinder words we speak to ourselves on a daily basis and how we physically get our needs met. When we care for ourselves in a tender way, compassion will naturally awaken within us, it is intrinsic to our nature. We open to unconditional willingness to reconnect to something within where we feel safe, loved, belonging and connected to a loving presence. When we can face our own shadow side with tenderness, our empathy of others struggles becomes more potent and we can truly sense the humanity that connects us. By bravely facing the shadow side of humanity, we become the transformers of suffering alive in ourselves and others.
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Compassion begins with the capacity to hold our own life wrapped in the arm of our loving heart. Our ability to self care is supported through the attention of our hurt and pain, the kinder words we speak to ourselves on a daily basis and how we physically get our needs met. When we care for ourselves in a tender way, compassion will naturally awaken within us, it is intrinsic to our nature. We open to unconditional willingness and reconnect to something within where we feel safe, loved, with belonging and connected to a loving presence. At the same time, when we can face our own shadow side with tenderness, our empathy for otherâs struggles becomes more potent and we can truly sense the humanity that connects us. By bravely facing the shadow side of humanity, we become the transformers of suffering that lives in ourselves and others.
This practice reduces attachments. It increases our ability to let go of the Karmic ties that bind us to old unhelpful stories that keep us stuck. By giving and helping one another, even through a generous thought and feeling, we develop and expand our capacity for kindness. This simple action creates a pathway to being held by the wholeness of being. We will combine this with a mudra Buddha Smiling. Tongue, Breath and Mind more loving and kind than your normal actions.
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Episodes manquant?
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The purpose of both Ashtanga and Kriya Yoga is to manage the unmanageability of being human, the obstructions, afflictions and the struggle of desire and karmic action we all go through. Either practice subdues the body and mind to attain the state beyond it, which is said to be serene, peaceful, joyous and always free!
Ashtanga is the earliest attempt to formulate a step-by-step approach to self-realisation and liberation from re-birth.
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This practice invites you to abide in the heart. Using Kapalabhati & Antara Kumbhaka Pranayama that clears and purifies the energy channels to prepare for Surya and Chandra Bhedana, Sun and Moon piercing. Isolating our attention on the right and left nostril channels (Pingala & Ida Nadis) to connect to their unique qualities, then draw them together at our heart and bathe in that inner light abiding in the centre, meditating in the timeless light of now.
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Samadhi is the eighth and final step on the path of practicing Yoga, as defined by PatanjaliâsYoga Sutras. It is the ultimate stage in the voyage of attaining the state of Yoga. In sanskrit, sam meaning âtogetherâ or âcompletely,â or âtowardâ and dhe, meaning âput.â Direct translations vary, ranging in absorption, total integration, bliss, liberation and even enlightenment. I have experienced it as a blissful form of total meditative absorption. It is described as a state in which the individual and universal consciousness unite and awaken as Pure Consciousness which is said to be the underlying layer of all creation in the universe. That the practitioner is no longer able to perceive the act of meditation or define any separate sense of self from pure consciousness, where one looses all self-referencing point.
In the state of Samadhi, the vail of ignorance is lifted, oneâs ego, all desires, aversions and fears dissolves in the light of it all, empty in its own form. Samadhi is the cessation of all experiences in every sense as we know it, a resting of the Self within itself, abiding in the light of pure consciousness. The goal is citta vritti nirodha â to still the mental fluctuation of the mind where the practitioner is fully conscious, undistracted and that there is an uninterrupted awareness in which is truly absorbed in ultimate truth of Grace itself as the Self.
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In this mediation practice we will be seated in Virasana, so please use a brick or prop to sit with Sthira/Stablitiy and Sukham/Comfort. We will be preforming Bhramari Pranayama, Kapalabhati Kriya, Bahya Kumbhaka, Maha Mudra and Bandha which will evolve into point to point breathing with HUM SA Kriya. The preamble will give you more meaning and purpose to the mediation practice and the practice maps out the ability to guide the mind into a deeper state of meditation, Dhyana.
Dhyana, meditation is the 7th limb of the 8 Limb Path of the Yoga Sutras. Meditation is a tool, to use the mind to go beyond the mind. It is the clarity of mind to abide in the timelessness of now, present in the here and now. An uninterrupted flow of consciousness toward that object. The goal of practice according to the Yoga Sutras is 1.2 Citta Vritti Nirodha, stilling the roaming tendencies of the mind. The point is to focus on a point.
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Dhyana, meditation is the 7th limb of the 8 Limb Path of the Yoga Sutras. Meditation is a tool, to use the mind to go beyond the mind. It is the clarity of mind to abide in the timelessness of now, present in the here and now. An uninterrupted flow of consciousness toward that object. The goal of practice according to the Yoga Sutras is 1.2 Citta Vritti Nirodha, stilling the roaming tendencies of the mind. The point is to focus on a point.
As we did in our last session focusing on 6th Limb, Dharana, one-pointed awareness on an object to training the mind puppy to sit and stay. Watching how the mind puppy chases its tail, chews on a bone or naps avoiding practice. Our hand command to get the mind puppy to sit and stay, roll over and lie down was the point to focus on becoming more absorbed in the moment.
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Dharana is the sixth of the Eight Limbs of Yoga as described by Patanjali in the Yoga Sutras. It refers to the concentration of the mind where it becomes one-pointed, a fixed attention on an object. It is a holding or binding your attention to the object with the intention of reducing the rajasic movement that feeds, agitating the senses and mind or the tamasic boredom and apathetic state that gets the senses and mind stuck. We are looking for the middle sattvic path that cultivates mental stability and freedom from distraction. When he mind is distracted if feeds the Kleshas Avidya â Ignorance, Asmita â Egotism, Raga â Attachment, Dvesa â Aversion, Abinivesha -Fear. We use pratyahara and dharana in our asana and pranayama practice to weaken the power that the Kleshas have on us.
Dharana is the doorway to meditation as it requires you to rest your attention on something for some time. This requires diligence and persistency like training a puppy. It requires effort, to be switched on, not off to train a mind puppy! The puppy likes to chase its tail, chew on a bone obsessively, take naps, hide, etc. We need to train the puppy, so it can be of serve and a good companion to us. So remembering that in practice Yoga Sutra 1.33 states we need to culitivate loving awareness, friendliness, joy and compassion. This keeps a trusting loving relationship with the mind puppy to practice being present. To be present, you just need two things Intention and Attention. An Intention to be present, with the effort and vigilance to turn your attention back to the presence. As the mind puppy will wandering if bore or entertaining judgements, stories, bias and act out. The Yogi needs to be receptive, sensitive and loving kind to reach the goal of practice, Nirodha, stillness to then awaken to the state of Yoga. So we practice Yoga!
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To read more and to practice with Zephyr Wildman, click here.
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The fifth limb of Patanjaliâs eightfold path of yoga, is Pratyahara. Pratyahara is an important bridge between the external focus of the previous limbs of yoga, such as asana (postures) and pranayama(breath exercises) to the more advanced practices of dharana(concentration) and dhyana (meditation). Pratyahara literally means withdrawing from the senses, to gain control over the senses to bring about calmness, peace and stillness.
Prati meaning âagainstâ or âwithdrawâ, and ahara meaning âfoodâ or referring to anything we take in from the outside. Pratyahara also helps to provide an understanding of how much the mind is influenced by sensory input, imprisoned by the senses. Dictating our thoughts and feelings in âfeedingâ it leading it to be trapped in the Kleshas, mental/emotional afflictions that continue the wheel of suffering. Our practice is to stop feeding the mind the things that keep it ignorance of itâs true nature, stuck in ignorance, attachment, aversion, egotism and fear. Encouraging the mind in a kind way to turn inwards and use the senses to be of service to the pursuit of practice, gaining mastery over external influences and allowing the practitioner to connect with their inner world, thereby creating optimal conditions for self-realisation.
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We are working our way through the 8 limbs of Yoga. These are suggested steps to practice Yoga to attain the state of Yoga, according to Patanjali who wrote the Yoga Sutras. The first limb is the Yamas, 5 ethical guidelines to have more intimate relationships with the world around you and others. The second limb is the Niyamas, 5 observances to have more of an intimate relationship to yourself. The third limb is Asana, posture. As stated in our last session to practice Asana you just need to create Sthira and Sukham, steadiness and comfort in your posture so you can focus the mind on something specific becoming more effortless in your practice. This session we are focusing on the fourth limb, Pranayama, breathing techniques or exercises.
Why do we want to do want to focus on Pranayama? Well, we all want to feel more vital, energised, productive, healthy and creative. These are all fuelled by Prana, your life force or vital energy that animates, supports our homeostasis and itâs said to sustain our life and longevity.
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Asana is the third limb to the eight limb path of Yoga according to the Yoga Sutras. Asana is associated with ascetic austerities that are practiced to result in the state of mind being stilled and awakened. In Yoga Sutra 2.46 it states, to practice Asana you just need two things, Sthira â Steadiness and Sukham â Comfort. Patanjaliâs purpose of asana was to be steady and comfortable in the posture to meditate. Any posture.
The next suggestion was from Yoga Sutra 2.47 which states how to master Asana. Be in a posture where there is structural integrity and a sense of ease. Then create effort by meditating on something specific, becoming more effortless. Pointing the practitioner to train the mind to rest itâs awareness on something, leading it to stillness. Stillness is the goal of the activity of practicing Yoga-Asana, stated in Yoga Sutra 1.2 Citta Vritti Nirodha, stilling the fluctuations of the mind to then enter the state of Yoga. Hatha Yogis figured out that if you created activity on the levels of the body, energy and mind, it increases oneâs access to stillness, quietude and being motionless. So create effort to become effortless!
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To read more and to practice with Zephyr Wildman, click here.
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5th Niyama is Isvara Pranidhana complete surrender to the God head of your understanding. To have complete faith in the guiding and protective power of absolute reality behind all life and manifestation. Whatever is omnipresent, omniscient and omnipotent. Yoga is not a religion, however a âSpiritualâ practice.
The teachings suggests we surrender our fruits of our actions, give all of our self over to this Grace that we entrust in and we stay open to what life has to offer. Starting thinking about what you are trying to control, be powerful over? Person, place or thing? Kids, finances, relationships, work outcomesâŠOr better yet, what would you like to let go of? Fear, anger, envy, resentmentsâŠ
Vyasa one of the commenters of the Yoga Sutras, stated that a mind that is disturbed, distracted and stupefied is not fit for reaching Samadhi. It is only reachable by Yogis who have cultivated a one-pointed and complete still mind, Nirodha. In our focused, diligent practice (Abhyasa) we refine our awareness (Viveka) to observe what arises, discerning our choices in practice. Vairagya is a practice of letting go of sensory observation, training the mind to detach from what arises, distracts or motivates the activity of the mind that prevents it from stillness. This becomes a repetition of mind to practice the art of surrendering that which doesnât serve the practitioner in their pursuit of attaining the state of Yoga.
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This practice we will focus on the 4th Niyama, Svadhyaya: Self-study, self- inquiry, it is to observe the self, understand it and self-reflect on it. It is the study by and of oneself, along side of the study of spiritual scripture and teachings. Reading, listening and reciting mantras. Through repetition we learn, deepening the knowledge and opening to true wisdom.
Sva means own or self. Dhyaya means lesson, practice, teaching. The word literally means âplacing it within your ownâ or âown- ingâ the lesson, the teaching own the lesson as you focus on what is arising right here and now.
In practice we take it all in, whatever arises in our field of experience. Welcoming it all as teachers, make the understanding and experience your own, place yourself within it. This is where your light of intelligence (Prajna), discernment (Vikeka) and your intuitive wisdom (Buddhi) gathered insight into what is arising in practice in the form of thought, emotions and sensations.
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This practice is focusing on the 3rd Niyama; Tapas â Yogic Austerity. Tapas means heat of positive change. This is said to be the earliest term for the âausterity of Yogaâ and the endeavours of the practitioners. Tap means to burn or glow, it includes the element of fire (Agni) that is also said to be the essential element to create life, to heal, to inspire and to transform. Agni is seen to be the sacrificial fire that reintegrates what has been contaminated by being human â life experiences, judgements, bias, our opinions, our ignorance that makes us forget what we truly are and limits us to who we think we are. Tapas refers to inner heat, the desire that leads to ecstatic and creative states, so pointing the Yogi to something positive.
Tapas usually involves having healthy boundaries with others and ourselves (Brahmacharya) and control of your senses (Indriya Jaya) through physical acts of austerity, concentration and mediation. The results are that the Yogi is left strong, filled with vitality (Bala, Virya) and it states that they are radiantly heavenly (Jyotish) they have an aura that is beamingly resplendent (Tejas).
So why do Tapas, well to fulfil our Vedic goals of life, these are the Purusarthas; Dharma, Artha, Kama, Moksha.
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To read more and to practice with Zephyr Wildman, click here.
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Last session we worked with Sauca which âcleansâ the physical, energetic and mental bodies in practice and shines a brighter clearer light to a deeper tranquil state of being. All of this is the pursuit to the state of Yoga. In this session we are working on the second Niyama, Santosa, which points you to have a more intimate and honest relationship with the whole of you, so you can practice just being present with âwhat isâ and that âwhat isâ, is enough. From that acceptance of âwhat isâ in any given moment, it states it will bring you unsurpassed joy.
Sam (san) in sanskrit means completely, altogether and entirely â Tosa(tosha) means a state of contentment, satisfaction, acceptance, being comfortable. When we feel content and satisfied with our lives, there is a profound acceptance of âwhat isâ and delight, serenity, sincere gratitude arises.
Vyasa stated in his commentary of the Yoga Sutras that when Santosa is achieved it is measured by the âexistence of a joyful and satisfied mind, regardless of oneâs environment, whether one is met with pleasure or pain, profit or loss, fame or contempt, success or failure, sympathy or hatred.â
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Niyamas are the basis for a healthy relationship with ourselves. In yoga, we place ourselves in a relationship to something, focusing our mind and body to the art of âpurificationâ through Yoga practice in order to produce a positive effect the pursuit of the state of Yoga.
The Hatha Yoga Pradipika text warns the student, âGraha Niyamaâ to not take these Niyamas to extremes as it reinforces unhealthy motivations and self-abuse. This guides the student to bespoke the practice and walk the âmiddle pathâ.
The first Niyama is Sauca which is the caring for ourselves and our environment, making it clean and tidy. It literally means cleanliness, Sauca is to shine, gleam, to be clean. Sauca usually refers to the exterior inhabitance, but it also applies to the internal as well, equally nourishing the healthy and unhealthy parts of ourselves. Sometimes we have to trick ourselves to do this as we donât give ourselves the same attention as if we were caring for a family member, a friend or a beloved pet. We tend to treat them better than we treat ourselves.
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To read more and to practice with Zephyr Wildman, click here.
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