Don’t let the harried nature of the holidays rob you of this vital time for yourself. Here are seven things you can do to ensure you maintain your practice and find some much-needed centering during the hustle and merriment of the season. Most important, do your best to relax and enjoy these special moments and to make memories with your friends and family. The yoga practice is a technique to help us feel more deeply interconnected with everything around us. This time of year can be viewed as a particularly interesting test for our ability to take our practice off the sticky mat or meditation cushion and share its benefits and positive effects with those around us.

1. Make an appointment with yourself

It is so important to set aside a special time for your yoga practice and guard this time as you would any appointment. If you know that you have a particularly busy day ahead, get up 1 hour before the rest of your family to honor your commitment to yourself. If you practice first thing in the morning, it can be helpful to clear the space where you will practice and set out your yoga mat the night before so that, as soon as you wake up, you can begin. On the other hand, if it’s better for you to get your sleep, make an agreement with your family—especially your partner or kids—that this private time is inviolable. Have them help you guard your practice time.

Related: A Brilliant Way to Organize Your Calendar for Less Stress

2. Start and finish your practice with quiet contemplation

The holidays can be a strangely stressful time when you might notice more anxiety, worry, fear, or anger coming up. To help counter this activation of your sympathetic nervous system, it is very helpful to take a few minutes to sit quietly and center yourself before or after your practice. Begin by observing your breath. Then consciously start to lengthen your exhalation. By doing so, you directly stimulate a natural parasympathetic response, which will help increase your feelings of calmness, connection, and compassion. It can be especially nice to include a gratitude or loving kindness meditation to increase this intentional cultivation of thankfulness and good wishes for yourself and others. Or you may wish to set an intention for yourself, your family, or the day ahead. You can do this by chanting a particular mantra, saying a quiet prayer, or reciting Om several times.

3. Set realistic goals and plan ahead

It is helpful to keep a realistic perspective about how much time you have for your practice each day. If you have only 20 minutes, plan a routine that will fit into that time frame. Assess what is most important for you to do in order to make it feel like you are able to maximize this time you have to connect more deeply to yourself. When you have less time, it is important to plan ahead and know which postures you intend to practice. Be sure to move your spine in all of the cardinal directions: forward bending, backward bending, twisting to each side, lateral movement to each side, extension, and compression. Take a few minutes to include conscious breathing or pranayama, relaxation, or a short meditation. Above all, remember that even if it is highly modified, keeping the continuity in your practice will help you to feel mentally and emotionally balanced.

4. Feel the flow

Don’t worry about making the perfect position with your body or doing a “correct” sequence within your practice. Instead, focus on your breath and the subtle sensations in your body. Immerse yourself in the flow of body, breath, and movement together. Let go of any preconceived ideas about what a “good” practice should be, and allow the yoga practice to become whatever it needs to be for you in that moment. Enjoy this experience for what it is and approach it with a sense of playfulness and curiosity. Celebrate the fact that you made time to connect with a deeper aspect of yourself at all during this busy and stressful time of year. Maybe even try something different or new.

Related: How Important is Perfect Form in Fitness?

5. Hydrate and eat well

The holidays tend to be full of rich, sweet, and indulgent foods. Every cell and tissue in your body needs water to work properly, so be sure to remember to hydrate well during these demanding and decadent days and nights. Even mild dehydration can make you feel tired and drain your energy. The body also needs water to rid itself of toxins and waste and to keep your joints lubricated. Also try to avoid drinking too much alcohol, eating big meals late at night, and snacking after your last meal. When you eat late at night, it becomes more difficult to wake up early feeling refreshed. If you know you will be out late with family or friends, plan ahead and move the next day’s yoga practice to a later start time, if possible.

6. Travel with your yoga mat

If you are visiting family or traveling during the holidays, bring your yoga mat. It can be fun to check out a local yoga class or visit a new studio. If you have the space to practice on your own, taking an online yoga class can help keep you focused and motivated. There are several classes with yoga Master R. Sharath Jois on Sonima ranging from a short 10-minute class to a 60-minute class. You can also find free classes on YouTube. Making an effort to connect with other practitioners or a yoga community will help support your practice. Plus, this can be another way to stay committed to setting aside dedicated time for yourself and your practice.

7. Take 5 minutes to breathe

Even 5 minutes of controlled, coherent breathing will go a long way to helping you feel calm, connected, and peaceful during busy or stressful periods. To practice a coherent breathing technique, sit comfortably or lie down. Then lengthen your inhalation to a count of 4 to 6 seconds and extend your exhalation to a count of 6 to 8 seconds. This kind of conscious, controlled breathing can help reduce symptoms of insomnia, anxiety, depression, and other types of agitation caused by excess stress building up in the nervous system. Couple this with some restorative postures like legs up the wall, or lie over a bolster or pillow in reclined bound angle pose. Making this short time to rest and restore while consciously focusing on your breath can drastically change your mental and emotional space for the better.

The post How to Maintain Your Yoga Practice During the Holidays appeared first on Sonima.

The Hatha Yoga Pradipika and Yoga Yajñavalkya list 10 niyamas, which are also mentioned by Krishnamacharya in his Yoga Makaranda. Below are brief descriptions of these 10 niyamas.

1. Tapas is the effort that is required to bring about our personal transformation in yoga practice. It is also the effort required in adhering to one’s dharma. Dharma here refers to the duties that we need to do in relation to our position within our families, communities, and society. Traditionally, these included spiritual duties that were performed for the good of all. The word tapas can also be translated as heat, penance, or austerity, and implies that we apply continuous and focused effort in the direction of yoga. Without this focus, we are unlikely to progress.

2. Saṃtoṣa can be translated as cultivating a feeling of contentment in all aspects of life, regardless of the situation in which we find ourselves. Cultivating saṃtoṣa allows us to overcome many of the negative emotions that may otherwise impede our progress. This requires the effort of tapas, and will reach its fullest expression by following all 10 niyamas.

3. Āstikya. Krishnamacharya defines āstikya as deep faith and firm conviction in the Paramātman (supreme soul). It is very much like Īśvarapraṇidhāna (intense devotion to Īsvara) mentioned in Patañjali’s Yoga Sutras. Patañjali does not define Īśvara as a particular deity such as Śiva or Viśṇu, as these are all expressions of the same higher reality. Instead, he describes Īśvara as the source of all knowledge, without any reservoir of previous karma, untouched by any afflictions—the “guru for all gurus”.

For those who do not follow any particular spiritual path, āstikya is the cultivation of faith and devotion to a higher power with these characteristics. The existence of Īśvara is central to the philosophy of yoga outlined by Patañjali in his Yoga Sutras. And Krishnamacharya says in Yogavalli, his commentary on the first chapter of the Yoga Sutras, that Īśvarapraṇidhāna, or devotion, to Īśvara is essential to making progress in yoga.

Related: Finding Community Outside of Religion

4. Dānam is generosity or charity. It is the distribution to others of that which is gained through honest means, without any expectation of return (including the expectation of recognition). This is considered a very important upāya (method) for atoning for past karma and for the removal of impediments to spiritual progress.

5. Īśvarapūjanam is the worship or veneration of Īśvara. While āstikya means cultivation of faith in the existence of a higher power, Īśvarapūjanam refers to the act of worship. On a basic level, this can mean the performance of devotional rituals. At a higher level, when we recognize that there is a higher power behind everything, we can bring devotion to all aspects of life. Performing dānam (charity) with the attitude that we are serving the divine within those who receive our charity helps prevent the onset of pride and brings even greater transformational power to those actions, which now contain the essence of worship.

6. Siddhānta-vākya-śravaṇam means listening to the established doctrine on philosophical and spiritual texts, in this case related to the yoga system. For instance, studying texts such as Patañjali’s Yoga Sūtras and listening to discourses on the sutras is considered an important aspect of yoga practice. These texts should be studied with a knowledgeable teacher who has gained experiential knowledge of yoga philosophy through his or her practice. This helps us to gain perspective in our yoga practice so that we can pursue it in a meaningful way.

Krishnamacharya also mentions that siddhānta-vākya-śravaṇam “is practiced to know the secret of Dharma and often remind[s] ourselves of the good advice given by great people.” The Vedas, Ramayana, Mahabharata, Bhagavad Gita, and Bhagavata Purana are texts filled with stories that are both enlightening and inspirational for deepening our understanding of spiritual matters related to yoga.

7. Hṛī. The Monier Williams Sanskrit Dictionary defines hrī as “shame, modesty, shyness, or timidity.” In yoga, hrī can be best defined as humility. Without hrī, the ego increases and the attitude that “I know” becomes dominant, leading us to be less receptive to new ways of understanding. On the other hand, an attitude of humility results in an openness that is conducive to learning. The yogic mind has to become fresh like a child’s mind, able to see things clearly and in new ways that may challenge our previously held beliefs. In yoga and in all spiritual disciplines, this is extremely important for the purpose of spiritual growth.

Related: The Importance of Humility in Athletics

8. Matī means a discerning intellect. We should develop the capacity for spiritual discernment (viveka), which is the ability to differentiate between our spirit or soul (ātman) and the phenomenal world (prakṛti). Matī is also the ability to judge situations clearly and insightfully. The practice of the first four limbs of Aṣṭāṅga yoga (yama, niyama, āsana, and prāṇāyāma) brings about the conditions under which matī can begin to develop. It also follows that matī builds on the previous niyamas. In particular, matī becomes far more powerful when coupled with hrī.

9. Japa means continuous repetition of mantras. The best-known mantra is the sacred syllable Oṃ. Patañjali states that Oṃ is the word which is an expression for Īśvara. He says that we should perform japa with meditation on its meaning in order to reveal the “pure consciousness” within, as well as for the removal of all obstacles to yoga. It is said that mantra should only be taught directly to a student by a teacher who has mastered and understood the mantra, otherwise there will be no effect. Mantra japa is extremely powerful and should be approached with great respect and humility.

10. Hutam or homa means the performance of special ritual actions outlined in the Vedas. These are relevant for those who follow Vedic traditions, but for those outside of these traditions, hutam can also refer to internal sacrifice. The idea of internal sacrifice is presented in the third chapter of the Bhagavad Gītā where Krishna states:

“Yajñārthātkarmaṇo’nyatra loko’yaṃ karmabandhanaḥ. tadarthaṃ karma kaunteya muktasaṅgaḥ samācara.” (“This world is bound by action, except those actions which are sacrificed to the Supreme. Oh Arjuna, perform all actions perfectly, free from attachment, for the purpose of sacrifice alone.”)

And in chapter five, Krishna says:

“Yuktaḥ karmaphalaṃ tyaktvā śāntimāpnoti naiśtikīm, ayuktaḥ kāmakāreṇa phale sakto nibadhyate.” (“The karma-yogin attains peace of mind when he abandons the fruit of his actions, while one who does not know yoga, clinging to the results of action, becomes forever bound.”)

Taken together, these two ślokas tell us to surrender our ego and perform all our actions for the good of the world. We should maintain an attitude that everything we do is done for a higher purpose and as an offering to the Supreme. We should attempt to do our very best but without any expectation of recognition or return from our actions. This kind of wisdom put into action requires a highly discriminating intellect (matī) coupled with great humility (hrī). When done perfectly, hutaṃ contains the elements of all the preceding niyamas.

The post 10 Niyamas: Personal Observances to Deepen Your Yoga Practice appeared first on Sonima.

Yoga provides specific practices for this purpose: yamas (social observances) and niyamas (personal observances). Yama and niyama are the first two of ashtanga yoga’s eight limbs. When combined with āsana (the practice of postures) and prāṇāyāma (breathing techniques), they help to bring the mind and senses into a state of stable attention. This allows for progression in the later four limbs of yoga, which focus on attaining higher meditative states. Following yama and niyama is the foundation for a yoga practice that allows us to operate smoothly and easily in the world. It provides us with greater mental clarity, freeing up much of the energy that is otherwise wasted when we are out of sync with our physical, mental, and emotional surroundings.

Many people are familiar with the five yamas and five niyamas outlined in Patanjali’s Yoga Sutras, but other hatha yoga texts such as the Hatha Yoga Pradipika of Svātmarāma and the Yoga Yājñavalka include additional yamas and niyamas. These are also outlined in Krishnamacharya’s Yoga Makaranda, originally published in 1934.

Although the practice of the yamas will positively affect those around us, the main aim is for our internal transformation, which is essential for progression beyond the physical aspects of yoga practice. Additionally, by practicing the other limbs of ashtanga yoga, we will be able to bring greater perfection to each of the yamas, bringing greater clarity, peace, and joy in all our relationships. Below are six additional yamas not listed by Patanjali.

1. Kṣamā can be translated as patience or forgiveness. When we forgive, we relinquish the hold that past experience has on the mind and emotions. We are no longer bound by that experience. Kṣamā allows us to understand our situation from a broader perspective and to live more easily in the present moment.

Related: The Unique Power of Forgiveness on Your Health

2. Dhṛtiḥ means holding, seizing, keeping, supporting, firmness, constancy, resolution, will, or command. It can also have the meaning of satisfaction, contentment, or joy. In order to find success in any path, it is necessary to have a firm and unwavering conviction in what we do. When that steadfastness also has as an essence of satisfaction and contentment in the chosen path, the chances of maintaining our conviction, even in the face of obstacles, increase many times. Although dhṛtiḥ is not included in Patanjali’s list of yamas, he alludes to both its aspects in sūtra 1:14 when he states: “sātu dīrgha kāla nairantarya satkāra ādara āsevito dṛḍabhūmiḥ (practice becomes firmly established when it done for a long time, without interruption and with devotion and respect/enthusiasm).”

3. Dayā is sympathy or compassion. Being truly compassionate requires looking deeply into the hearts of others and trying to feel their experiences first-hand. We should try to see ourselves in others, and others within ourselves. Those great yogis who recognize that we are all an expression of the same consciousness and who experience unity within all beings are a perfect example of dayā. Patanjali’s sūtras on pratipakṣabhāvanam allude to dayā when he explains the importance of taking an opposing viewpoint in order to counteract our negative thoughts (vitarkas) and emotions.

4. Ārjava means straight, honest, sincere, or straightforward. We practice ārjava by aligning thought, speech, and action into one. The more we practice yoga and follow dharma, the more easily this process comes about. Ārjava is also described as meekness or humility. The mantra “idam na mama,” meaning, “This is not mine,” is uttered after making offerings during Vedic ceremonies. We should not gloat and say, ”Look what I have done,” but relinquish our ownership of any good results. Another smṛti text says, ”dharmaḥ kṣarati kīrtanāt,” meaning, “A virtue is spent by being made known through one’s own lips.” The attitude of a yogi should be that what we do is done happily for the good of all, and not for the purpose of recognition.

Related: The Power of Selfless Service

5. Mitāhāra means that one should not overeat, instead eating only the amount and types of food necessary to maintain good health and which are supportive of our sādhana (practice). Food should be simple, pure, and nourishing, but it is also very important not to become overly obsessed with diet. Food is sacred, it should be received with an attitude of reverence and thankfulness, and it should not be wasted. Regularity in eating is also very helpful for yoga practice. Consider the following śloka, which is mentioned as being quoted by Śrīdhara Swāmi in the Bhagavata Purana (Gita Press 1971): “dvau bhāgau pūrayedannaistoyenaikaṃ prapūrayet mārutasya pracārārthaṃ caturthamavaśeṣayet” (or “One should fill two-quarters of one’s belly with [articles of] food and one quarter with water. The fourth should be kept empty for the free passage of air”).

6. Śauca is cleanliness. External (bahir) or physical cleanliness refers not only to the body but also the surrounding environment, while internal (antara) cleanliness refers to a state of mental purity. Through external cleanliness, we become aware that the body is in a continual state of decay, resulting in a level of detachment from the physical body. At the same time, internal cleanliness results in an increase in mental clarity, greater control of the senses, and a vision or awareness of one’s own ātman or Self, the source of purity from within. Although there is indifference to the physical body, we will desire to maintain it in as pure state as possible in order to allow the full expression of the ātman.

Patanjali lists śauca as a niyama rather than a yama. He notes that attention to śauca will bring about saumanasya, or a state of gladness or cheerfulness in the mind. Therefore we should be careful not to become obsessive or puritanical in śauca.

The post Yoga Yamas: 6 Additional Yamas to Deepen Your Yoga Practice appeared first on Sonima.

After introducing the yamas and niyamas, Patanjali then states in sūtra 2.33, “vitarkabādhane pratipakṣabhāvanam,” which translates to, “One must cultivate a mental attitude that counteracts the doubts and uncertainties that trouble us.”

Here, Patanjali refers to doubts and uncertainties (vitarkas) that arise when we have begun to integrate the yamas and niyamas into our lives. These vitarkas result in thoughts and actions that contradict the yamas and niyamas. Although the same kinds of vitarkas had previously been present in our lives, now that we are following the path of yoga we must try to overcome them. At these times Patanjali says that we should cultivate an opposite mental attitude (pratipakṣa-bhāvanam) in order to counteract or annul (bhādane) those negative thoughts and tendencies as well as their resulting actions.

The next sūtra, 2.34, explains the kinds of vitarkas that arise and their consequences: “vitarkāḥ himsādayaḥ kṛta kāritā anumoditāḥ lobha krodha mohapūrvakāḥ mṛdu madhya adhimātrāḥ duḥkha ajñāna anantaphalāḥ iti pratipakṣabhāvanam,” or, “Those vitarkas such as violence etc., that we commit, condone, or enjoy vicariously are rooted in greed, anger, and delusion. They can be mild, medium, or excessive. Their consequences are endless suffering and ignorance. So contemplation on their opposites should be done.”

Previously we may have ignored these vitarkas, allowing ourselves to become caught up in the drama that they bring. But as we practice the yamas and niyamas and devote more time to yoga practice, we begin to become more sensitive to the presence of these negative mental influences. Patanjali tells us that the consequence of allowing them to go unchecked will be endless suffering and ajñāna, or spiritual ignorance.

It is not enough to curb the negative actions that result from these vitarkas, but we must also not condone those kinds of actions by others. Even vicarious enjoyment of the pain of others should be recognized and avoided. Yet the vitarkas can be very deeply rooted in the mind. Patanjali’s solution is to perform pratipakṣa-bhāvanam—to contemplate the opposite perspective or to produce a feeling that counters the current one.

Related: The Power of Our Personal Narratives

By taking the view of the opposite side in any situation, we gain a different perspective. For instance, when I am approached by someone in the street asking me for money, I may have a negative reaction. But if I meet the same person when volunteering at a soup kitchen and hear their story, I will most likely gain a very different perspective. In the second scenario, I have allowed myself to experience an opposite viewpoint, or a pratipakṣa-bhāvana, that is helpful in dispelling my vitarkas of prejudice.

In Sharathji’s recent article, he writes about the importance of this kind of seva, or service to others. The above example shows how seva not only benefits those that we serve, but also that it is extremely beneficial in helping us overcome our own mental obstacles.

Following the idea of pratipakṣa-bhāvana further, we can begin to explore another layer of meaning. When contemplating two differing viewpoints of the same situation, we may begin to experience in a tangible way that the relative truth of either side of an argument is simply part of a greater unity of the whole. That is, there is a bigger picture in which these differing perspectives are simply “two wings” of the same bird.

We have examples of realized people who have become established in this mode of being to such an extent that they continually experience this unity within all of life. Some perfect examples would be the Buddha, the Jain saints, or the Indian saint Ramana Maharshi. In sūtra 1.37, Patanjali recommends that we contemplate on such people in order to overcome obstacles in yoga: “vītarāgaviṣayaṃ vā cittam,” or “(Fix) the mind on a person (vītarāgā) that has abandoned attraction.”

The vītarāgas mentioned in this sūtra are highly spiritually-evolved souls who abandoned all attachments and were able to follow the yamas and niyamas perfectly. By focusing our minds on such people, we too are able to gain an insight into this ideal, which is extremely helpful for stabilizing our minds and overcoming our own vitarkas.

I was reminded of this sutra recently when I found myself increasingly frustrated and upset by the current political landscapes worldwide that are filled with so much division. At some point I decided to set aside listening to the news and instead to read the Rāmāyana. The protaganists, Rāma and Sīta, are both great souls filled with dharma who always follow the path of righteousness without any arrogance or pride. Both are perfect examples on which to meditate. Reading and contemplating their story was the perfect pratipakṣa-bhāvana, helping me to return my mind to a clear and stable perspective.

The post Pratipaksha-bhāvana: Overcoming Negative Thinking appeared first on Sonima.

This is where the practice of seva can make a difference. Seva is a Sanskrit term that translates literally as “together with” and represents the act of performing charity work or service without any expectation, acknowledgment, or recognition in return.

Seva can be applied to anything: people, animals, the environment, your community, your country, the world. It does not require a particular setting or location, nor does it need to be done at a particular time or frequency. There are no application processes or standards for the doer, other than the work be done selflessly. This is very important because seva gives peace of mind and satisfaction for you, the person doing the work, because you did something for your community. When you do seva you should not advertise to others, otherwise you will not reap the benefits of whatever seva you’ve done.

Because the world is in need of such work, seva often comes when our consciousness has illuminated our desire to work for others or for something other than ourselves for the betterment of the world. Supporting projects financially is important, but seva is more profound in that giving your time and skills greatly adds to the aid of those suffering. Human contact and human energy put forth from people in the community can reach areas where money cannot.

In this life, there are three paths we can take to obtain moksha, or liberation. One is through self-realization, which includes doing yoga, studying philosophy, and applying that to your life. This requires a lot of studying, and after many years of practice you may be liberated. The second path is through devotion to your Ishta Devata, which is to show devotion to whichever deity you like. The third path is through seva. You can be liberated by doing community service and continually doing service for others.

Related: Why Practice Yoga? The Many Ways It Changes Us

Many people devote their entire lives to seva. Everyone has to earn money for a living, but we should also spend some time doing community work without expecting any returns. Each one of us has our own profession, and we can do seva through that. Everyone also has certain skills, and when brought to the act of seva, the benefits can be enormous.

For example, if I’m good at teaching yoga, then I may help people without charging any money. I can do this type of seva in my everyday life. In fact, we are doing this through the shala by offering scholarships. Now many Indian students are learning yoga. Yoga is for humanity’s well-being, and that’s why it should reach everyone.

Wherever there are people in need, be it in your neighborhood or elsewhere, that is where you go and do the work, and it becomes seva.

Seva reminds us that there is something beyond meeting our own life goals, such as education, good health, and providing for our family and ourselves, because when we do seva, we have the satisfaction that we did something for someone. It is very powerful and an important motivator in life. When you do seva, it’s the experience of doing something not for your survival or success—it’s selfless giving.

The post The Power of Seva appeared first on Sonima.

These things I now know to be true, but I have come to realize that it is the ongoing physical practice of yoga that is necessary for the deeper insights of yoga to occur.

The Lineage of Aṣṭāṅga Yoga

In the early 1990s, when suffering from sporadic severe back and neck pain, I began practicing Aṣṭāṅga yoga in the Mysore class format, sweating my way through the primary series every morning. Although working in the physical realm, I became aware that I was also dealing with some subtle and more internal aspects of myself.

Yoga practice was like bringing a small, dim candle into an attic and beginning to find all sorts of unnecessary and potentially deleterious material that needed to be dealt with. Cleaning out the attic was (and still is) a slow and not always pretty process, but it is why I practice and what continues to sustain my yogic sādhana.

It was extremely helpful for me, especially in the early years of practice, to be surrounded by a community of teachers and students who were all dedicated to the same practice method. From my first trip 20 years ago to practice with Guruji and Sharathji at the Aṣṭāṅga Yoga Research Institute in Mysore to the many subsequent times practicing with them at KPJAYI, I always experienced a deepening of this transformational process. I recognize their profound influence on all of us in the room and have been humbled by the Aṣṭāṅga paramparā that has flourished under their guidance.

The Monier Williams Sanskrit-English dictionary defines paramparā to mean “an uninterrupted row or series, order, succession, continuation, mediation. Lineage or progeny. By tradition.” The broader meaning of “paramparā” implies far more than this simple definition. Paramparā is very important in many of the spiritual disciplines in India, and many individuals chant a daily mantra that lists their spiritual lineage, often reaching back a thousand years or more.

What has become clear to me from years spent studying yoga (and the related disciplines of Vedic chanting and Vedic philosophy) is that the profound nature of these kinds of experiential teachings does not come through books or videos. Those are only a support for learning. The teachings come full force when imparted directly from teacher to student within close physical proximity. Even the word upaniṣat (used as a moniker for philosophical texts in the vedas) implies receiving teaching when “sitting near” the teacher.

Transmission of knowledge is strongest when successive teachers within an unbroken lineage have been completely immersed in, and surrounded by, their discipline, especially when cradled in a culture and environment that supports their understanding and internalization of the subject. Such a teacher becomes drenched in experiential knowledge and cannot help showering his students with the authentic teachings of yoga.

Related: What It Means to Celebrate Guru Pūrṇimā

In the lineage of Aṣṭāṅga yoga, Ramamohan Brahmachari, Krishnamacharya, Pattabhi Jois, and now Sharathji are a line of teachers who have been fully immersed in yogic sādhana in this way. We should not quibble that there may have been changes to the exact methodology that they have used, since the method will always be adapted to suit the times. In yoga, maintaining a static and rigid methodology is not the purpose or result of true paramparā. Rather, it is how to support the continuation of the experiential understanding of the “state of yoga,” that eternal and unchanging condition, which is most important.

The Energy Within All of Us

In February I made yet another pilgrimage to practice at KPJAYI, and this time Sharathji asked me to come not just to study with him but to lead the primary led classes at KPJAYI while he was away in Rishikesh for a few days attending a conference.

Calling the vinyāsas of the primary series to a class of 350 of Sharathji’s dedicated students was extraordinary, but what struck me most while leading these classes was how strongly I felt the energy of both my teachers, Sharathji and Guruji, coming through the students. I did not feel as though I was teaching the classes but that I was simply holding the space for Sharathji. I was following the energy of my teachers that was already present within the students, allowing the practice to emerge and only assisting the process.

Having taken hundreds of led classes with them over the last 20 years, I also felt Sharathji and Guruji’s energy from within myself guiding me as I called the class. This was evidence of the profundity of the Aṣṭāṅga paramparā that we are all part of as students in this lineage. It reminded me that, as students, we are also an indispensable support of the Aṣṭāṅga paramparā and have a responsibility to devote ourselves wholeheartedly to understanding the practice so that we can support the journeys of those students who are just beginning.

Inspired by the Puruṣa Suktam, Viśiṣṭa Advaita philosophy teaches that we are all part of the body of the Paramātman. We are a part of the whole, and each of us fulfills a role. At the same time, the Paramātman also resides within our own ātman (soul) as the antaryāmin (inner controller), guiding and directing each one of us. As part of the Aṣṭāṅga paramparā, we all have our role, and through the teachings and by consistent practice over a long time, we are able to gradually remove the dirt that clouds our perception, leading us to connect inwardly to this antaryāmin, the source of pure sattva or light.

The post Following the Energy of the Guru appeared first on Sonima.

Now with the advent of social media, we as a world culture are learning on the fly how to live with a new toy (or weapon, you may call it), and life as we know it has forever changed. If ever there was a time when yogic philosophy proved useful to guide us from the disturbances of the mind and toward a peaceful existence, it is now.

In India, one of the world’s stalwart cultures, I find solace in many of the impermeable traditions and philosophies gathered around yoga. India’s yogic philosophy has directed and guided countless searchers, from the novice to the learned, who hope to make peace with that which brings us so much joy and pain: the ego.

The ego helps us achieve, but it also draws us into conflict and confusion; it plays a witty game with us until we somehow, if we are lucky, tame the beast. But how do we begin to understand what we’re up against? How do we shunt being a contestant in the game of life and simply contentedly live the game? Ageless, a wonderful new book by R. Sharath Jois with Isha Singh Sawhney, is a good place to begin.

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Jois’s entire life has been steeped in the eight pillars of yoga, which he contends lead to an ageless life. Agelessness is not simply defined by time but, by “giving ourselves the chance to live a longer, more satisfied, happier life”, we can be ageless, he says.

With ease and adaptability, Ageless makes Jois’s practices accessible for all who care to live a better quality of life. The book covers physical care, mental care, and care for others, with space allotted for 10 asanas in step-by-step form, which Jois states is all you really need.

The first part of the book largely covers diet. In India, food has been a science for millennia. When you enter the world of modern yoga, half of one’s time can be spent simply understanding the fuel needed (and not needed) for our humanly vehicles.

Jois lays out how the Vedas, the guiding texts to Hinduism, say that eating too much ultimately can lead to sickness and disease. The body really doesn’t need too much food after all. In this context, we can be “frugal” with food for wiser reasons than to look skinny. Fasting for one day out of the month can be done not because you are going to the beach the next day, but because it’s tendered through a grounding spiritual base.

Related: Sharath Jois on Balancing the Body for a Stable Mind

Jois addresses emotional and mental health throughout the book, starting with cultivating a positive outlook. He proffers that while there is a great need to support ourselves and our families and to be productive, “perhaps taking time out to play an instrument, write, paint, cook, mediate, exercise, or practice Ashtanga yoga is all one needs to come back to the daily grind refreshed and with a more optimistic outlook.”

“We all live by deadlines and place a lot of stress on ourselves to achieve what we think are ‘perfect lives,’” he says. In doing so, we inadvertently crave negative things and thus bring negativity. But when we do something joyful, a natural instinctive positivity arises to face our problems. That mindset is far different from the one that generally causes problems and is essential for mental well being. A yogic practice can further help this by creating a calm state of being and lowering the burden on our mind and body.

But the most inspiring portion of the book is Jois’s simple codifying of the act of seva, or service, which is performed without any thought of reward or repayment. “Being ageless is intricately intertwined with selflessness,” Jois states. There is seva for yourself, seva for nature (the physical environment), seva for country, and seva for community. “A real yogi shares money and knowledge,” Jois says. “A real yogi considers everyone equal.”

If every corner of the world imported this type of approach to equality, I wonder if we would see less suffering? To honor and respect oneself and others and to serve humanity is the essence of being not only ageless but also of transcendent. And that is the real crux of the book.

The post How Yoga Can Lead to a Longer, More Satisfying, and Happier Life appeared first on Sonima.

In ‘Mysore class’, students work at their own pace, practicing whatever series or section of a series that is appropriate for their individual needs and ability. The class is mostly silent apart from a few words of instruction, with only the combined sound of breathing in the room as a backdrop. It requires a skilled and experienced teacher able to give individual attention as and when each practitioner requires and with as little interruption as possible to the continuity of their inner flow of experience.

This method is particularly powerful when a student dedicates themselves to a single teacher. The nourishing of a close student-teacher relationship allows the teacher to understand the idiosyncrasies of each student, and gain an insight into how to help their progression both in the short and longer term.

At one level the teacher’s role is to make sure that each student is practicing correctly, including their breathing, vinyāsa, alignment in each posture, dṛṣti, etc. However, the Mysore method allows the teacher to give students enough space to explore and experience the yogic process internally, without unnecessary interference. They should guide them toward self-discovery, rather than trying to define their experience. Much of the time the teacher’s role is simply to provide a supportive environment for the yoga to evolve while observing their practice, making corrections only when necessary.

In modern culture, we are used to paying for services and expecting a tangible return. In yoga, what is being taught is often very subtle and unfolds slowly over time. When a student has an attitude or expectation of paying for service, there is less of an opportunity for self-discovery and the process of yoga is less likely to take place. Mysore teachers must therefore educate students in the philosophy and methodology of Aṣṭāṅga yoga so that students will fully embrace the opportunity for supported self-learning to get the most out of their practice.

In the Mysore room, there exists the opportunity for complete silence. Often only a few words may need to be exchanged between a student and their teacher throughout the whole class. For some, particularly those who are used to being guided, the silence can be confronting. But just as silence in a library allows you to become immersed in the subject that you’re reading, silence in the Mysore room supports a focused and attentive practice.

Related: The Meditative Magic of Tristhāna in Ashtanga Yoga

I occasionally hear from a new student that they have come to yoga class in order to ‘switch off’, preferring to just follow along in a guided environment. Patañjali defines yoga as the ability to maintain stable and unwavering attention, thus ‘switching off’ is somewhat antithetical to yoga. Conversely, self-practice requires the development of greater focus and attention, and over time the result is a calmer and less scattered mind, resulting in the liberation of more energy. The memorization and self-direction inherent in the Mysore method are important in this process.

Breath is key, and it is essential to learn and develop the specific breathing technique required in Aṣṭāṅga yoga. Since the breathing of each student will differ in terms of capacity and quality, students need to be able to work on this independently. The Mysore method allows students to be taught slowly so that they can fine-tune the breathing for each new āsana and vinyāsa without forming bad habits that need to be undone later.

The consistency of the breath should be smooth and even, with inhales and exhales of the same duration. It should remain constant throughout all of the different āsanas and vinyāsa movements, from the first Sūryanamaskāra until laying down for rest at the end of practice. Attention should be focused on the initiation, movement, and completion of each breath; its synchronization with each vinyāsa; and with the internal form of the āsana. Breathing is also connected to the steadiness of the dṛṣṭi (gazing point). When all these elements are in tune with the breathing, āsana practice becomes a form of dhyāna or meditation.

It is important to understand some philosophy in order to inform the qualities of practice that lead you toward a yogic state of clear and stable attention. An obsession with outward form can lead to injury as a result of not listening internally, but it can also lead you away from the very of essence of where yoga seeks to take you.

In his Yoga Sutras, Patañjali says that āsana should have the dual qualities of sthira (stability) and sukha (comfort or ease). He does not describe any specific āsana, and many classical commentaries describe that āsana refers only to a comfortable seated posture for the purpose of meditation.

The sanskrit root of the word āsana, √ās, has the meaning to ‘sit or sit down’, but it also has the extended meanings ‘to be present, to sit quietly, to abide, to remain, or to continue’. One interpretation of this sutra is that the word āsana infers the embodiment of a particular state, rather than a particular posture. We should therefore aim to embody a ‘state’ of comfort and steadiness in our posture, breath, dṛṣṭi. and attention. You can apply this ‘state’ of āsana to all aspects of life. Practicing the Mysore method supports this aim, asking us to listen internally and cultivate stability and comfort that can be applied in every aspect of our spiritual practice and, indeed, every aspect of life.

Related: A Master’s Take on Why Yoga Is for Everyone

In Aṣṭāṅga yoga, the tradition has developed to finish each week with a led primary series class. This is an opportunity for each student to practice the correct vinyāsa and breathing while following the strict count of the teacher. It can be quite challenging to do, especially during more difficult āsanas and vinyāsas, and it is an opportunity to gauge where we are in our practice and to see how the mind and senses react. The once weekly led class provides a perfect balance to daily Mysore self-practice during the week, and together they are an extremely beneficial combination.

I recommend that anybody who is able to practice with Paramaguru Sharath Jois. If you cannot make the pilgrimage to the KPJAYI school in Mysore in India, try to attend his classes when he is on tour. He has experienced yoga very deeply through his own sādhana, from many years spent in the continuous presence of his grandfather and guru, and by teaching thousands of students over many decades. The result is a great depth of wisdom and understanding but with a very simple and accessible approach to teaching.

The post The Benefits of Practicing the Ashtanga Yoga Mysore Method appeared first on Sonima.

The event’s goal was to help attendants “leave with a better understanding of why yoga is so effective for so many people, and also how they can use specific yoga practices to achieve the effects that they are looking for,” conference founder Eddie Stern said. One consistent, resonant theme woven throughout was that through cultivating individual well-being, yoga practices also have the ability to promote social interconnectedness and thereby societal healing. Here is a brief recap of the conference’s top takeaways.

Social Connectedness Promotes Health

According to Stephen Porges, PhD, when we experience positive social connectedness, it triggers a sympathetic nervous response called the “polyvagal state”. This state of increased vagal tone not only coincides with tremendous health benefits, it triggers “co-regulation” in which positive feedback occurs between two or more individuals. In other words, the experience of connectedness promotes health and well-being. On the other hand, a chronic disruption of connectedness is the definition of trauma, according to Porges. Listening and witnessing—some of skills developed through yoga and meditation—are therapy, he says. But in terms of yoga as therapy, someone’s increased polyvagal tone only occurs when they are attentive and listening to another’s pro-social cues.

Yoga Can Heal the Wounds of Racial Distress

Based upon her clinical work, Gail Parker, PhD, observed that “race-based traumatic stress injury” occurs when people are continually marginalized. Over time, the experience of ongoing, recurrent exclusion and subtle hostility results in maladaptive responses, including intrusive thoughts, irritability, and overall stress. All of these have been directly correlated with so-called “life-style illnesses” such as diabetes, obesity, and heart disease. Parker called on individual yoga practitioners to acknowledge their own unwitting participation in exclusive communities marked by racial and economic homogeneity and to strive to create inclusive environments within yoga. Resonating with Porges’s talk, she emphasized the need for face-to-face eye contact as a vital component of social connectedness.

Related: A Conscious Reflection on Racial Tensions in America

Yoga Teaches Survival of the Wisest

Drawing on the classical Indian system of non-dualism philosophy (Advaita Vedanta), Deepak Chopra, MD, led the audience on a thought experiment proposing that what is ultimately real is in fact pure consciousness or “a field of infinite possibilities”. “Biology is an experience of awareness, not container of awareness,” he said, and the notion “I have a body” is merely a perceptual activity of an experience that shifts every moment. The higher brain functions and emotional potentials of metacognition and empathy that are cultivated in yoga practices are themselves evidence of how our everyday awareness represents only “limited bandwidth” of an infinite spectrum, he said. What the science is demonstrating, he explained, is that the cultivation of self-awareness through yoga and everything entailed by that (heightened empathy, compassion, health, resilience, etc.) proposes an alternative to the materialist model of “survival of the fittest”. Instead, Chopra advised, the science of yoga teaches us “survival of the wisest”.

Science on Yoga Serves a Larger Purpose

During a Q&A, moderator Erich Anderer, MD, chief of neurosurgery at NYU Langone Hospital, asked the panelists about the purpose of hard scientific data on yoga, given that “we already know yoga is good for you.” Sat Bir S. Khalsa, PhD eloquently summarized the collective views, explaining that mainstreaming yoga to societal systems like schools and hospitals will only happen with the backing of hard science. Furthermore, given yoga’s limited reach beyond a relatively small, privileged part of society, facilitating the greater mainstreaming of yoga is, in fact, addressing widespread social injustice.

The post 4 Intriguing Insights from the Yoga & Science Conference appeared first on Sonima.

There is really no other student who can claim to have received this kind of continual instruction and apprenticeship from Guruji, and no other student who has practiced all Six Series. This placed Sharath in the unique position of assuming the role of teacher and guru to an exponentially growing population of new Ashtanga yoga practitioners around the world.

In 2016, I traveled to New York City and joined Sharath’s six-day tour stop there. I was amazed to discover how similar the experience was to actually being in Mysore, India. The feeling of practicing Primary Series or Intermediate Series in a group of more than 300 people was astounding. In the months following, I felt that this experience provided me with a massive energy boost to my solo self-practice life. I felt lifted by the convergence of so many practitioners from around the world who had all traveled to assemble together for this week of practice.

Personally, I had already made 14 long trips to Mysore before I had ever considered joining Paramaguru on one of his U.S. tours. I just couldn’t comprehend the benefit of taking a full week out of my busy schedule to practice with him in America, when I could spend months at a time practicing in India.

However, it was such a special experience to see my teacher outside of the intensely demanding schedule that he keeps in Mysore. Here, on tour, Sharath was relaxed, smiling, laughing, and truly enjoying his time with the students, both in and outside of the classes. This was a very special connection to make.

In addition to reuniting with close friends from across the globe, I was able to visit many famous sites and attractions in New York City during the day after the morning practice. It was the perfect mix of discipline and relaxation that I needed to feel refreshed upon returning home.

Related: Sign up for the New York City tour stop now! Or check out the other two U.S. stops he’ll be making this spring here.

Life comes with many challenges. It’s not always possible to take months away from family, work, and responsibilities to fly off and practice in Mysore, India, especially when you have school-aged children at home. Being away for an extended period of time is not a realistic option at a certain stage in life.

I am so happy that Paramaguru Sharath Jois will be coming again to teach in the U.S. from April 22 to May 16. I will be making the most of his tour as it is an excellent way to reconnect with him, along with an international community of practitioners, and infuse a little extra energy into my daily practice.

Even if you have never been to India, or maybe you are not even a regular Ashtanga yoga practitioner, coming to this kind of event and experiencing the intensity of being in a class of over 500 people, all breathing and moving in unison, is beyond anything words can describe. It is simply transformative.

You are welcome to seize this opportunity to practice with Paramaguru Sharath Jois at one of these three locations:

Stanford University, California: April 22 – 27
Miami, Florida: May 1 – 7
New York, New York: May 11 – 16

Registration is now open! Grab your spot soon before we sell out.

The post Experience the Energy of Practicing Ashtanga on the U.S. Tour appeared first on Sonima.

Asana is one of the eight limbs of Ashtanga yoga and it’s one of the ways to know the body and senses. Doing asana can help lead one to a higher consciousness because when doing asana many things happen. Your body becomes stronger and more stable and, through proper breathing and vinyasa, the mind becomes calm and more stable. Though twisting and bending your body can be a very fascinating part of your yogic practice, it is primarily intended to be an important part of your overall sadhana, or spiritual practice.

Unfortunately, today too many people are obsessed with doing asana. They think the deeper they bend their bodies, the further it will take them to self-realization. Many times, I see people stretching too much. They twist and turn their bodies and overdo it sometimes, practicing in the morning and then again in the evening. Certainly, the more attention you put toward your practice, the more you know your body. But, oftentimes, we try to go too far too fast, thinking we’ll reach somewhere better faster. This approach is a sure way to damage not only your body, but also your senses and even to your organs. Doing too much asana will never take you closer to spirituality or self-realization, but it can take you away from it.

Part of the reason people are obsessed with doing asana is because there is a lot of talk and self-promotion online. Someone knows how to do this pose or that pose so they post a picture and even describe how to do it. People also focus on too much asana because, let’s say, someone is giving a big lecture on handstand or back-bending, so many students go to that workshop. Teaching handstand is not even close to yoga. To experience yoga, it’s not necessary to mimic the way someone else has learned to do a pose. This is where people miss the main point of what they should teach.

Too much talking is happening in yoga and not enough experience. If someone is giving a lecture and it’s very precise, you are not going to experience yoga. Someone in a workshop or class can put you into a posture and try to explain the energy is flowing like this or that, but we all have different structures and body types. A guru will not teach you the technique to experience yoga. He or she will teach you how to experience yoga naturally in your own body, how to be comfortable in a pose, which takes far more time than a weekend and goes far beyond what can be taught in a workshop.

Related: The Deepening of Practice Over Time

A teacher or guru understands first the experience of yoga. Before this, he or she can never understand someone else’s body and spirit. A guru is someone who tries to give postures so that it helps the student. If you keep on giving lecture without experiencing, it’s impossible to guide anyone into yoga. Everyone has to experience the posture for his or her selves and it will be different than their guru’s experience. The method of doing is the same, but the experience that one needs requires a certain appreciation and intelligence.

Yoga is a natural process, but you have to understand how yoga happens. If you follow a certain mindset and discipline, devotion, dedication, then changes will happen. The transformation becomes spiritual, your mind and everything goes toward divinity. You start looking at yourself. You go on a self-realization quest and avoid certain things that disturb your mind and don’t allow you to grow spiritually. If you have a desire to learn about spirituality, then you adopt a method and the experience flows naturally. For that, you need a method. No one can force it on you or force you to do it.

Instead of working on handstands, students should work on the fundamentals of yoga, the yama and niyamas. Instead of doing acrobatics, they must find this higher consciousness and make it stronger within them. To practice yoga, first we have to understand and correct our fundamentals. To strengthen our fundamentals, we must adopt a method. Asana is a way to strengthen our fundamentals and will lead us toward spirituality and a higher level in our own practice. But with asana, you should do it cleverly, with consciousness, and not just thinking intellectually or by mimicking someone else’s experience.

When the fundamentals are correct and strong, then yoga happens naturally. If you do it forcefully by trying to replicate other people’s fashion or approach, it will never happen. You can never will yoga to happen. It’s a natural process. When you adopt a method, only then you can experience certain things that you have not experienced within yourself. You experience something that makes you feel blissful and that happens only naturally.

You can realize and understand many things through asana practice when you do it consciously. But doing it again and again and again, and overdoing it, will damage your senses and your body. It will give you lots of injuries. These things will happen if you don’t do it in a proper manner.

>>Don’t miss your chance to practice with the Ashtanga yoga master when he visits the U.S. this spring! Paramaguru Sharath Jois will be teaching six-day workshops across the country in April and May. Sign up for a location near you today!

Photograph by Danielle Tsi

The post Sharath Jois on Why Too Much Asana Is Never Good appeared first on Sonima.

We all want to know the secrets to a successful career, and my former boss, a self-made billionaire, later became the mayor of New York, transforming for better what was already one of the country’s most beloved and visited cities. Now, once again, I have the good fortune of knowing another high-profile success story whose rightful owner has decided to share his philosophies on life and the art of living in his new book, Ageless: A Yogi’s Secrets To A Long And Healthy Life.

The core difference between the two book authors is that in India, from where Sharath Jois, author of Ageless, hails, philosophies are not merely claimed as one’s own. They are credited to a time-tested culture that has evolved over thousands of years and that contain the learned pillars for human contentment.

However, philosophies are nothing if not put into practice and this is the key to discovering and learning from any person’s story. What has been their unique experience that has led them to where they are now and why we would trust them or spend our precious time reading what they have to say?

I’ve had the good fortune of knowing and studying with Sharath Jois for 15 years and my biggest take-away is that he has lived a unique life. I know no one who has his extraordinary family experience, his formative years surrounded by doting and admiring foreigners, young seekers who explored the other side of the world for answers, and becoming a person unscathed by the ego’s temptations. Last week, this former Wall Street rube, the young woman who yearned for knowledge, once again became consumed with interest in yet another boss’s book, Ageless.

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Sharath Jois, or Sharathji, as Indians comfortably say to show respect, is not my boss—although some students outside of practice like using that moniker for him in an endearing way—but I found he shares at least one quality that my other New York City boss has: Taking their inherent gifts and doing something more, something that is not founded in accomplishment strictly, but in giving, offering, and transforming something we now know into something better.

Related: Be sure to bring your copy of Ageless to Sharath Jois’ 2019 U.S. Tour (check out the dates and locations here) to have it signed by the author in person!

Attuned to their surroundings, these stories come from the heart of humanity. They are not strategized but rather flow from a natural source of conscious material. In fact, what is consciousness itself if not the clarity to see the truth without the ego’s cluttering? Sharathji’s book will undoubtedly inspire many to make those slight adjustments needed on the yogic path, so that we may all gravitate to the selfless, conscious, pure in nature beings that we all are.

>>Order your paperback of Ageless: A Yogi’s Secrets To A Long And Healthy Life on Amazon today!

The post Sharath’s New Book, <i>Ageless</i>, Is a Timeless Take on Approaching Life with Vision appeared first on Sonima.

Organizers Eddie Stern and Marshall Hagins, Ph.D., along with their amazing roster of guest speakers, including Deepak Chopra who’s delivering the closing keynote, will focus on the theme of “neurophysiological mechanisms, which support effective yoga and meditation practices.”

Sounds daunting, but rest-assured that a hallmark of this event is accessibility and relevance to a non-specialist audience. In other words, you don’t need a Ph.D. to understand the “state of the fields.” All the latest scholarly papers—spanning half a dozen different fields of research and clinical practice—have been read and digested for you, so all you have to do is come with open ears to absorb all the invaluable knowledge.

“We want both yogis and scientists to leave [the conference] with a better understanding of why yoga is so effective for so many people, and also how they can use specific yoga practices to achieve the effects that they are looking for,” says Stern, who’s particularly excited about the multi-national assembly of researchers from the U.S., Germany, and India attending this year.

Speakers and topics to look forward to include:

• Stacey D. Hunter, PhD, an expert in sports physiology and researcher on the impact of yoga on vascular function. Her talk, “Hot Yoga and Vascular Function: Effects of Practice Temp on Health Benefits” will present her research on the effects of heated vs. “thermoneutral” yoga practices on vascular function in adults at elevated cardiovascular disease risk.
• Shirley Telles, PhD, director of the Patanjali Research Foundation in Haridwar, India will deliver a talk covering the “physiological effects of various pranayamas and yoga meditation.”
• Bethany Kok, PhD, a meditation researcher, and Stephan Porges, PhD, a professor of psychiatry and director of the Traumatic Stress Research Consortium within the Kinsey Institute at Indiana University, will be presenting on his groundbreaking work examining yoga in terms of “neural exercises that promote self-regulation, resilience, and social connectedness.”
• Sat Bir Khalsa, PhD, a veteran of the 2017 conference, will discuss the “multiple mechanisms” of yoga’s multiple practice modalities, “each of which exerts effect via different and sometimes overlapping mechanism.”
• Crystal Park, PhD, will be describing “the evidence base for yoga’s stress-reducing properties and the physiological and psychological mechanisms” for this stress reduction.
• Pam Jeter, PhD, Scientific Review Officer at the National Center for Complementary and Integrative Health (NCCIH) at the NIH, will discuss the vitally important topic of research funding for mind and body interventions in the U.S.
• Gail Parker, PhD, explores “Healing the Wounds of Racial Distress: What’s Yoga Got to Do With It?” – a talk based on her crucial work with mind/body strategies for healing race-based stress and trauma and for promoting “more adaptive responses to stressful and traumatic events.”

Related: 5 Scientists Proving the Benefits of Yoga and Mindfulness

With its presentations in ground-breaking research, guided yoga and mindfulness practices, along with Q&A panels on both days, plus an evening social event, this conference promises to afford all those in attendance with rare, if not unique, opportunities to interact with these leaders in their respective fields of research and clinical practice. You won’t want to miss this!

Good news for folks living in Europe: The conference is also coming to the Karolinska Institutet in Stockholm, Sweden for one day only on January 29 as well as Zagreb, Croatia on June 16th. Click here for more information on all conference locations.

>>Get your tickets today! It costs $145 for the two-day conference in NYC this January 19 + 20, however, since Sonima is a sponsor, the first 50 readers to sign up before December 31 will get $45 off each ticket. Grab your seats fast as there are only 100 spots left!

The post You’re Invited to the Yoga & Science Conference in NYC This January appeared first on Sonima.

I heard him say this on many occasions. He was always a master in his delivery, pausing after each declaration of time, working the crowd of students until finally revealing that yoga practice was not something that could be accomplished, then set aside, but rather it required ultimate dedication until the very end. Reflecting on 25 years of practice, I am coming to realize more and more the fullness of this statement and how it brings into focus the why and how to practice yoga.

While yoga is a vast ocean, it has, at its core, some very simple principles of practice. For most students in the West, the first introduction to yoga is through āsana (posture). In the Aṣṭāṅga method, the practice of a series of āsanas with deep yogic breathing, combined with vinyāsa (see this article on vinyāsa in Aṣṭāṅga yoga) and dṛṣṭi (gazing point), along with yama and niyama, lays the foundation for the deeper experience of yoga. It is important to examine what Patañjali’s Yoga Sutras have to say about the role of āsana in Aṣṭāṅga yoga. Although āsana is covered in only three sutras, these three have profound implications for how you should practice.

The discussion of āsana begins in the second chapter, 2.46, where he states “sthira sukham āsanam,” describing the two qualities that should be embodied during āsana. The first quality, sthira, can be translated as steadiness, stability and un-fluctuating-ness as well as calmness or stillness. In āsana practice, this goes well beyond physical stability and also indicates the capacity to remain grounded, focused, and able to direct the attention to a single place, which is fundamentally important in yoga.

Related: An In-Depth Look at Yamas and Niyamas

Patañjali gives the second quality of āsana as sukha, which is often translated as comfort or ease. The original meaning, however, was “to have a good axle hole” or “running swiftly or easily,” relating to the movement of a chariot wheel. The late yoga master T.K.V. Desikachar developed the concept of sukha further by breaking it into two parts, su, meaning open and kha meaning space. From this, he defined sukha as a feeling of open space in the center of the chest. These examples help us understand that sukha indicates a sense of freedom and ease of movement, not just physically, but at all levels of experience: mentally, emotionally and spiritually. When experiencing sukha, you do not feel any sense of restriction or being stuck, but rather a sense of ease and openness, most profoundly in the heart, which is the seat of consciousness.

Looking beyond the meaning of āsana as physical postures, it can be taken to refer to a state or condition that you experience in which both sthira and sukha are embodied. By cultivating these qualities in practice, this state of āsana, little by little, begins to pervade all our actions throughout each day, bringing those same yogic qualities of stable attention and ease of being into our daily lives. Hence, the attempt to go more deeply into āsana is not necessarily about performing a more intense backbend or perfecting more difficult postures. Rather, depth in āsana is the ability to cultivate these dual qualities in the more and more subtle layers of your system. This is something that can continue to develop by a practice sustained over a whole lifetime, even when the body ages and the ability to perform the physical postures begins to wane. As a teacher, observing students practicing in the Mysore room, the most profound impressions usually come from those students who embody these qualities, regardless of their physical prowess in performing āsanas.

Patañjali’s next sutra, 2.47, describes that these qualities should be combined with appropriate effort and relaxation with deep meditation on the eternal or infinite. Again, these qualities go far beyond the physical realm, extending to the breath, mind and a connection to the eternal nature of our consciousness.

Lastly, in 2.48, Patañjali tells us that the result of becoming established in these qualities in āsana is that you will no longer be disturbed by pairs of opposites, such as pain and pleasure, heat and cold, etc. You will be able to remain steadfast in action and move in the world with ease and grace regardless of the situation.

Paramaguru Sharath Jois regularly reminds us that a daily Mysore Aṣṭāṅga practice is like brushing our teeth. It is something that we must do to maintain a healthy and vital system capable of experiencing yoga. We do not stop brushing our teeth at a certain stage of life as the health of the teeth will gradually decline and, eventually, the whole body will suffer. In the same way, daily yoga practice with a focus on these qualities of āsana, brings your system back into a balanced state day after day. And when practice stops or becomes irregular, this state begins to dwindle.

There is far more that can be written about this topic, but it is only experience through practice with appropriate attention that is the real teacher in yoga.

In his comment, mentioned earlier, Pattabhi Jois was also telling us that practice is not just a lifelong pursuit, but also that it should be taken to a level in which it pervades all of our actions.

The post The Deepening of Practice Over Time appeared first on Sonima.

The success of this campaign has inspired us to continue to share #YogaHeals stories on social media indefinitely. Please direct message us on Instagram or Facebook about your own story to help us celebrate your resilience and the gift of yoga. The hope is that we will inspire others to roll out their mat, especially during a hard time, and discover just how inclusive, therapeutic, and wonderful this practice really is.

David Knee

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I was fortunate because this—my first exposure to yoga—was introduced to me by knowledgeable, amazing, and caring teachers. I later discovered that it was a Beginner Mysore class. As I progressed through the asanas, I gained strength and flexibility, lost 32 pounds, and lowered my blood sugar. As I progressed through the practice (I’m now 63), I gained a future. Through the practice, I experience successes, failures, and incredible peace…all of which I look forward to each day.”

David lives in Victoria, BC. He began his practice with Jeff Lichty and Harmony Slater and continues his daily practice with Rachel Reid at Mysore Victoria.

Photography courtesy of David Knee.

Kate Sawford

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I started practicing yoga in 2007. Like many, I was seeking something. In my case, I was hoping to find relief from years of chronic hip pain that stemmed from the imbalance inherent to having 1.5 legs. It took more than a year of consistent practice, but now the chronic pain is a distant memory.

I have found more through my yoga practice than I ever thought I would. The discipline to get up at 5:15 a.m. (most days of the week), rich friendships with teachers and yoga students, who I’ve met at various workshops and classes over the years, a perspective on my mind when, on occasion, it rattles in its cage. I found a tool for learning to remain present, and a deeper acceptance of my body—something that I struggled to embrace in its altered form for many years.”

Kate started practicing in 2007 with Harmony Slater and Jeff Lichty. She has traveled around the world to practice with many other authorized and certified teachers since this humble beginning. Currently, Kate resides in Wellington, NZ and continues her practice under the guidance of Stewart Cameron Harris.

Photography courtesy of Kate Sawford.

Harmony Slater

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Harmony is a Certified Ashtanga Yoga teacher. She spent the past 15 years making annual trips to practice and study in Mysore, India, with the Jois Family. She resides in Canada with her eight-year old son, and continues to travel and teach in several Yoga Schools all over the world.

Photography courtesy of Harmony Slater.

Jan Goranson

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After having two surgeries to remove the entire thyroid due to the cancer spreading, I underwent radiation treatment. This was the most challenging time because I had to be separated from my family due to the high amounts of internal radiation that I had been administered.

I began practicing yoga to help me navigate through this illness and heal during my recovery. I found it extremely beneficial for coping with the emotional roller-coaster I was on. In truth, it seems yoga found me, and for that, I have an abundance of gratitude. It has empowered me to explore the inner workings of my body and mind, both ‘on’ and ‘off’ the mat. Through the practice of Ashtanga Yoga, I have learned to trust the system, and have found comfort in this deep and rich tradition.”

Jan Goranson has made five trips to Mysore, India and was Authorized to teach by Sharath Jois in 2017. She currently lives and teaches a Morning Mysore Program in Calgary, Canada.

Photography courtesy of Jan Goranson (asana assist by Harmony Slater).

Related: The Essence of Yoga as Therapy

Samantha Fiona Lucas

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Fast forward to June 2016, I was in a motorcycle accident and lost my right leg below the knee. In the hospital, I didn’t know if I would ever do another downward facing dog again. However, day two after the accident, I started to go through primary series in bed. I did what I could, breathing and moving what I could. I found I was able do so much more then my brain thought. If I didn’t do my practice, then I was a complete mess, emotionally and physically. The pain was too much to bear without practice. I continued to do what I could do. There were some very dark times. The depression crept in because a life-altering trauma takes time to process. I’m still processing, three years later, but the security of the practice gets me through. I am so lucky to have it as such a shining light that picks me up over and over again. I keep practicing!”

Samantha is a KPJAYI authorized teacher who practices in NYC at Brooklyn Yoga Club with Eddie Stern. She teaches at her home studio in upstate New York and Sharon, CT at The Studio and is starting to give motivational talks across the U.S.

Photography courtesy of Samantha Fiona Lucas.

Kino MacGregor

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Everywhere I looked, I only saw pain, whether I looked at my life, my actions, my past or my future. Truthfully, I can see now that I was not happy with the person that I was and I wanted to make up for it by living as fully and completely as I possibly could. It was like I wanted my life’s work to make up for the darkness that I felt inside. Or, at the very least, when I was running as fast as I possibly could, I was busy enough to not have a spare moment to dive down into my own inner turmoil. Being perpetually busy was a kind of drug that I used to escape the deep sadness that was in my heart.

From the time I was nine years old, I’ve struggled with periods of depression and I have used so many means to escape, avoid, deny or, generally, run from my pain until I was finally ready to face it, forgive it and make friends with it. One thing that has brought me great solace is to craft my life around a sense of purpose. In order to avoid the temptation of nihilism and despair, I search for meaning in the big and small aspects of my life. Whether it is the decision to treat every single being with respect and kindness or to act with integrity and justice, the decision to carve out patches of intention in what can sometimes feel like a random and senseless world is extremely useful for me. It’s like applied mindfulness in action and it’s something I’ve learned through my yoga and meditation practice. Training the mind in meditation is an important step in the self-care needed to heal from depression.”

Kino is a Miami-native who is happiest on the beach with a fresh coconut. She is a poet at heart who always stops to smell the flowers. She is the founder of Omstars, the world’s first yoga TV network. Kino’s message of spiritual strength reaches people all over the world. She is an international yoga teacher, inspirational speaker, author of four books, producer of six Ashtanga Yoga DVDs, writer, vlogger, world traveler and co-founder of Miami Life Center.

Photography courtesy of Kino MacGregor.

Sonia Jones

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Especially her body.

Sonia pushed through it all, but as she learned from her good friend, Pete Egoscue, the Father of Modern Postural Therapy, pain is a message from your body that you must heed. She didn’t. She ignored a certain back pain for so long that she had to have emergency surgery and was at risk of being paralyzed from the waist down. It was only then, after surgery, when she was literally unable to move, that she realized she had to make a major life change. Egoscue recommended yoga. Initially, Sonia resisted, but, eventually, she gave herself fully to the practice of Ashtanga. It changed her life.

That is why it has become her mission to share the gift of yoga as it was given to her. She started by bringing yoga into schools to improve kids’ health and wellness. But there were more people she wanted to reach. The idea for Sonima.com was born. Through Sonima, Sonia shares yoga in a way that can fit into your own busy life, so you can build a practice at your own pace and truly commit to it. Sonia knows, firsthand, that yoga has the power to heal in more ways than you could ever imagine.”

Sonia is the founder of Sonima Wellness. A dedicated Ashtanga Yoga practitioner, she has seen the positive effects of eating right, moving the body with intention and regularity, and finding stillness in the hustle of life’s daily craze. She aspires to help others find the practices that will enable them to manifest their best selves in everything that they do, and with everyone that they love.

Photography by Hailey Wist.

Related: Healing Back Pain with Yoga

The post 7 Life-Changing Stories of How Yoga Heals appeared first on Sonima.