Afleveringen
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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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Zijn er afleveringen die ontbreken?
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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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Aparigraha is Sanskrit for non-clinging, not-coveting or desiring after outward possessions. It is the concept of non-possessiveness, non-greediness and non-attachment. The opposite is Parigraha, which means âthe focus on material gain.â So Aparigraha in Sanskrit breaks downs as â A means ânon or againstâ; pari, means âon all sidesâ; and graha, means âto take,â âto grabâ or âto seize.â
It is a restraint, not just to refrain from taking things, but from coveting things too. This non-attachment is to material possessions as well as other less tangible things like energy, respect, attention or love. We see how trying to control, possess and hold onto people, places and things increases discontentment, pain and suffering and can hurt people as well as ourselves. The trouble of getting things and keeping them, involves endless drama of holding on to them and preventing those things from changing. The bottom line is EVERYTHING is subject to change. This unfolds into us suffering, Dukkha and when that happens our Kleshas start to get triggered and motivates actions. So letting go of the hankering, yearning, jealousy, and greediness of possessing people, places and things is all a part of learning the art of surrendering, letting go and letting be.
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Brahmacharya literally means âwalkingâ or having ethical conduct like God. Brahma means oneâs own Self, ultimate unchanging reality, absolute consciousness, Divinity. Whatever is the God of your understanding. Charya â means walking, engaging, proceeding, behaving, conducting, moving or going after. So it roughly means âto stay true to oneâs Self or ones own Atmanâ or True Self/Soul. That you are walking the path of Brahma â God.
However, it is mostly referred to as sexual chastity, abstinence, pure sexual conduct. Brahmacharya essentially was meant to suppress any sexual urge and of all activities leading to it. All the information I have read up upon this is directly talking to men, as Yoga was mainly practiced by men. Creating very clear boundaries of being a renunciant of sex was one of the vows which was taken to practice.
Itâs not just abstaining from sexual acting but according to some Sages that a Yogi must refrain from the 8 forms of sexual indulgences:
Thinking of sex talking about sexplaying or joking about sexlooking intensely at someone stimulating sexual urgessecret talking about sex touching with sexual intent determination or attempts of sexual actsexecution of having sexThe idea is for the Yogi to dissolve the Kleshas, cultivate Sattva Guna and reduce the Karma in this lifetime so to live a moral life as a way to end the cycle of human suffering and to reach enlightenment.
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To read more and to practice with Zephyr Wildman, click here.
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We are working with understanding more about Satya â Truthfulness, the second Yama.
This is the ability to be truthful, honest and transparent in words, thoughts and actions. Satya is a self-restraint in taking responsibility and accountability of our humanity and determining what is motivating how and what we communicate. Sometimes what is motivating us to share words with one another is the Kleshas, mental-emotional afflictions which corrupt our perception.
Sometimes we may be ignorant of our dishonesty or not hold the full truth and share half truths â Avidya. This dishonesty might be because of our egoism of wanting to be right, seen, a part of or special â Asmita. There might be an attachment to the subject manner we want â Raga. Or we are avoiding something we donât want â Dvesa. Or are afraid of what the truth holds â Abinivesha. These are all the 5 Kleshas distorting the truth.
So to practice Satya, I would suggest pausing when communicating, self-reflecting and discerning whether what you want to share is, to the best of your knowledge, the truth. It says that the truth will always serve a greater purpose if it is noble and honest.
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Yamas are the essential moral principles to practice Yoga. In our western world, we might call these restraints or rules.
Asteya is Non-Stealing. It is the third ethical restraint. Steya means unlawfully taking things that you are not entitled to or that donât belong to you. Asteya is abstaining from stealing. This refers to possessions, money, materials that are not yours, but can also include stealing; time, energy, ideas, talents, relationships, achievements, successes or even stealing rights or freedoms. When we analyse what motivates us to steal we see that the act is rooted in feeling a lacking of, not enough or there is a feeling of scarcity. Asteya is to abandon the intention, desire to possess or steal from others and oneself.
In order to illustrate the point, we can use the example of Time. Time is important to everyone. Managing not to show up, to be late or run over time is robbing someone and yourself of one of the most valuable commodities we have. Asteya makes us accountable to stick to the agreed schedule whether if it is work, social or family. Or when you are there â work, social or family, you live in the moment, not in the past, future or fantasies or on your phone. When we recognise when we have wandered, not present with those around us, the realisation that youâre being a time thief! Which gives you the opportunity to self-reflect and notice what is between you and being present with those around you. Asteya asks you to âbe where you are now, not wasting the time.â
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Yoga is skill in action with loving awareness that awakens our embodiment to an intention set in every practice.
An Intention is an aspiration or energy that draws us to love, truth and creativity.
What matters to you most?
An intention whether it is a New Years intention or a daily intention you set as a commitment to your care in every gesture, grace of movement, sensation, emotion and thought.
A personal intention increases self-knowledge, empowerment, and self-mastery to positively affect all aspects of our lives towards fulfilment, joy, contentment and serenity.
Whatever the intention is, notice how it impacts your physical, subtle and conscious bodies.
You as the Yogi or Adhikara, shows up to your devoted practice (whatever that is and looks like) daily. You set an intention after listening to the Heartâs desires, what inherently is True for you as you are guided by your innate wisdom of what intention needs to be fulfilled.
There is said to be 5 essential ingredients to be a Yogi-
Shraddha â Faith. Trusted belief that the Universe has your back no matter whatVidya â Courage, Willpower, Stamina to persevere through lifeâs obstaclesSmirti â That which is remembered, To strengthen your memory to what matters to you mostSamadhi â Absorption, to spend time in repose, resting in the grounded-ness of beingPrajna â Illumination, Guided by the inner light of the heart-mind, that innate wisdom, your inner teacherTo read more and to practice with Zephyr Wildman, click here.
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This practice is inspired by the first Yama, Ahimsa, Non-Violence.
Over the past few sessions we have focused on clearing the Malas to know, see and act in this world knowing the truth of who and what we are, that there is impermanence to all life and finally being responsible for what is motivating us (Kleshas) which causes suffering. To live is to create Karma and that all activities creates Karma, choices and consequences whether positive or negative on ourselves and others. It is a fundamental desire to a Yogiâs journey to know your personal Dharma â your purpose and devote to your life to fulfilling it, creating as little âbadâ Karma as possible. However, it is hard to be perfect, it is impossible to exist without doing some harm to ourselves and others. By avoiding Karma, or action, it said, you still create Karma (sorry!). So the little secret to life is: You fulfil your Dharma and take care of your Karama and Karma will take care of you. One objective of practice is to refine the Buddhi â your intuitive guide, through daily practice of Yoga to see and know the best path for you to take creating the Karma that aligns to your Dharma. Yamas gives us moral and ethical guidelines to reduce as much âbadâ Karma and prevents us wavering off our path.
Ahimsa means non-violence, mentally, emotionally, verbally and physically towards all sentient beings.
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âThe simple act of kindness is by far more powerful than a thousand heads bowing in prayerâ Mahatma Gandhi
I was inspired to teach about Maitri as a reaction to current events and the layers of what humanity face all over the world. Maitriâs Bhavana is to cultivate, produce, develop the feeling is one of friendliness, benevolence, affection, kindness, good-will, it is this unconditional friendship, acceptance and love for oneself and others.
When we strip off our cultural conditioning, bias, beliefs, impressions, habitual tendencies, in the Yogic perspective we all are an expression of the One, Grace, Divinity, Pure Consciousness, the light of Prana that flows within us all. When we say Namaste we are saying the Divine that flows within me, I recognise that same flow of Divine Life within you. That fundamentally we are the essence of a Divine that is in the form of your unique embodiment. And each one of us has a basic goodness, a decency, that love is at our core, our true nature. That we all have a desire to have more joy, happiness and fulfilment in our lives And not to suffer. However, just as the teachings express this is unavoidable because we love and exist we are subjected to the pain of change, illness and death. The ironic dilemma is that the more we love, the deeper we feel it the more it hurts when it changes, we loose it and have to grieve it. Itâs like how we enjoy the light and heat of the fire, however when we get to close it burns. We learn to keep ourselves safe by backing away from the fire, but over time we are so faraway from the flame, we canât benefit from its heat and light. Our work in Practice is to begin to make friends with ourselves, to stop looking for validation outside and turn our attention to feeling at home and relaxed within when we feel that fire burning. Our practice is to build that fire, we call this Tapas, physical fire, energetic fire and mental fire of concentration to create a positive change. As the saying goes âI survived because the fire inside me burned brighter than the fire around meâ This is the real work of Practice â to have a relationship with our pain, difficulty and hardship.
Yoga Sutras points out 5 Kleshas, mental emotional afflictions we all will struggle with;
Avidya â Ignorance,Asmita â Egotism, Raga â Attachment, Dvesa â Avoidance, Abinivesha â Fear of loss, change and deathYoga Sutra 1:31 states the 4 symptoms of suffering observed in practice manifests as
Negative thinkingEmotional distressInstability in the bodyDisturbances in the breath that mirror the mindThe solution is Yoga Sutra 1.29 says to move inwards and then Yoga Sutra 1.32 to focus on one thing at a time.
Yoga Sutra 1.33 Cultivate
Non-judgemental loving awareness â Upekshanam, Friendliness â Maitri, Joy â Mudito happiness â SukkaCompassion â KarunaLoving kindness and friendliness towards what arises in our practice, a compassion and equanimity in body, energy and mind as we observe lifeâs events and not being drawn into judgement or contempt towards ourselves as well as others.
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Action in Sanskrit is Karma. Karma carries the notion the fruit of your actions, comes back to you, you canât escape the consequence of your actions. There is always a cause and effect, for every action has a reaction, for every choice has a consequence. The cause behind your current situation is your past Karma. This way of practice is seeing that life is not just happening to you, it is happening for you. That yourâe a sum total of all your choices and actions. That your current life is a continuation of the past.
Our opportunity in any given moment is to be mindful of what is (Cit Shakti) listen to our innate wisdom (Jnana Shakti), tap into the resource of energy we have (Iccha Shakti) to make better choices to serve our intention, purpose, desires that lead us closer to spirit, our truth and lasting fulfilment in our lived experience and it is said to have an impact on the quality of our future and future lives.
Hatha Yoga becomes a creative, dynamic activity that you can refine the physical, energetic and mental bodies and gain the ability to spontaneously manoeuvre without hesitation to take make things happen. We discover, in this practice, that to accomplish oneâs intentions there has to be effort, practice and exertion, empowered by loving-awareness which is said to be our true nature.
3 Types of Karma
Prarabhda Karma â Active KarmaSanchita Karma â Dormant KarmaKriyamana Karma â Potential KarmaYou as the Yogi is likened to the Archer. To be a good archer, one needs to practice over and over again refining the skill in making bow and arrows, storing them, choosing the right arrow for the job and aiming then releasing them to the target. Your mindset, posture and what is motivating you all has a place in how skilful you take action to shoot your arrow or not.
Prarabhda Karma is Active Karma likened to the arrow in the bow, the arrows that are in flight and the arrows that either have missed or hit the target. Some of these arrows were released in previous life times as it is the Karma you need to resolve in this lifetime, some of these arrows are of those of your familyâs Karma and most are of all the choices you have taken. Some of these arrows miss their target and it is our job to rectify and make amends of the fallout to our poor aim. Some hit the target and fulfils that life affirming purpose.
Sancitta Karma is Dormant Karma. This is represented by the different arrows stored in our quiver of the many different ages in which we have learned how to react or respond to life.
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Karmamala is connected to the body and how the ego identifies itself as âI am what I doâ, my behaviour, my actions. This is the investment in the doership of life. This Mala is the stain over the lens of perceiving that we are the limitation to our actions as our self-worth tied to what you do and what we are not doing. This distorted view point gives rise to an inability to trust, connect and surrender as we are locked in a Karmic cycle of behaviour that is coloured by the other two Malas. As long as the other two Malas are actively distorted, stained and contaminated with feeling unworthy or not enough and the thoughts keep one separated, biased, prejudiced, you will see yourself as limited. This leads to actions that entangle our egotism to destructive ignorance, attachment and aversion to continue at any cost, we call this bondage to Karmic repercussions.
Attachment is primarily the limited belief that we need something outside ourselves to be fulfilled. A partner, a family, a car, more material things, money, fame, success, approval, powerâŠthat Yoga Pose will fill that void and show our worth.
Aversion is like the same just in reverse, it is what we resist, how we avoid what we donât want or like, what we want to push away or eliminate as we see them as bad, painful or may lead to feel suffering.
When we are driven by our own ignorance, stuck in this cycle of attachment and aversion we act out in ways that have a stained intention to ourselves and other. The more we are invested in our attachments and aversions the more extreme the actions. As they say what we resist, persists or the definition of insanity, is doing the same thing, expecting different results.
Action in sanskrit is Karma. Karma carries the notion that the fruit of your actions, comes back to you, you canât escape the consequence of your actions. There is a cause and effect. Every action has a reaction, every choice has a consequence. The cause behind your current situation is your past Karma. Yourâe a sum total of all your choices and actions. That your current life is a continuation of the past. So if you donât like where you are, start by looking at what motivates your actions, the other Malas.
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Malas are stains and impurities over our hearts, minds and bodies that limit our lives to being defined by our feelings, thoughts and actions.
Anavamala is the stain over our heart that keeps us defined by âI am my feelingsâ
Mayiyamala â Connected to the Mind. âI knowâ, thoughts, mind. Like the saying âI think, therefore I amâ however who are you when youâre not thinking? Do you exist? This stain or impurity over the mind distorts the perception of difference oneself and other, oneself and the Divine, oneself and Pure Consciousness. It is said to be knowledge that is impure or distorted through a stain of thoughts that lead to prejudice as there is a perception of separateness or inability to see unity. This encourages thought that draw us into compare and despair, perception of abandonment, being disconnected and alone as an individual being amongst others and source.
There is a lot of being conditioned to think by our families, culture and religion. Humans are programmed to be tribal to survive. This gives rise to racism, sexism, classism, ageism and other ways we perceive difference and feel threatened by it.
There is an analogy of a continent with many mountains, most of these mountains are under water, however a few pop out and above the water, the peaks are perceived as islands. If you never looked below the surface of the water you would never think they would be connected. Mayiyamala is a bit like this. We think everyone is different, unrelated or independent of each other. We point the finger and judge others, feeling envy, jealousy and anger. However, as the saying goes when you point a finger, there are always three fingers pointing back at you. This ability to take ones own inventory, to self-reflect and see themselves in otherâs shoes, that we are no better or different under the circumstances. The saying that we are Spiritual Beings having a Human experience and that we are Human Beings having a Spiritual experience. Our practice is to analyse our thoughts, beliefs and judgements. Am I my thoughts? What am I? How do I define myself? Label myself? How is my investment in my own island keeping me separate from others? Do I think my island is better or less than the others that are around me? Can I see fundamentally all individual islands are the same, as you look at what everything is built on and underneath we all are interconnected. Who are you when you are not trying to be somebody?
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Malas are stains and impurities over our hearts, minds and bodies that limit our lives to being defined by our feelings, thoughts and actions.
Anavamala is the stain over our heart that keeps us defined by âI am my feelingsâ
Mayiyamala â Connected to the Mind. âI knowâ, thoughts, mind. Like the saying âI think, therefore I amâ however who are you when youâre not thinking? Do you exist? This stain or impurity over the mind distorts the perception of difference oneself and other, oneself and the Divine, oneself and Pure Consciousness. It is said to be knowledge that is impure or distorted through a stain of thoughts that lead to prejudice as there is a perception of separateness or inability to see unity. This encourages thought that draw us into compare and despair, perception of abandonment, being disconnected and alone as an individual being amongst others and source.
There is a lot of being conditioned to think by our families, culture and religion. Humans are programmed to be tribal to survive. This gives rise to racism, sexism, classism, ageism and other ways we perceive difference and feel threatened by it.
There is an analogy of a continent with many mountains, most of these mountains are under water, however a few pop out and above the water, the peaks are perceived as islands. If you never looked below the surface of the water you would never think they would be connected. Mayiyamala is a bit like this. We think everyone is different, unrelated or independent of each other. We point the finger and judge others, feeling envy, jealousy and anger. However, as the saying goes when you point a finger, there are always three fingers pointing back at you. This ability to take ones own inventory, to self-reflect and see themselves in otherâs shoes, that we are no better or different under the circumstances. The saying that we are Spiritual Beings having a Human experience and that we are Human Beings having a Spiritual experience. Our practice is to analyse our thoughts, beliefs and judgements. Am I my thoughts? What am I? How do I define myself? Label myself? How is my investment in my own island keeping me separate from others? Do I think my island is better or less than the others that are around me? Can I see fundamentally all individual islands are the same, as you look at what everything is built on and underneath we all are interconnected. Who are you when you are not trying to be somebody?
To read more and to practice with Zephyr Wildman, click here.
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Malas are stains or impurities on the lens of our perception of our heart, mind and body. They are a form of ignorance that ties us to our limited-self, insinuating that to overcome them, we become un-limited. This was described by Abinavagupta, 950-1016 CE Mystic, Poet, Philosopher wrote the Tantraloka about Kashmir Shivaism.
Anavamala â Connected to the Heart, the ego identifies by relating to âI Feelâ
Mayiyamala â Connected to the Mind, the dog identifies by relating to âI Knowâ
Karmamala â Connected to the Body, the ego identifies by relating to âI Doâ
Anavamala is an expression of our moods, emotional attributes that ties us to the limited self of âI am my feelings.â Linked to feeling of being unworthy, undeserving, improper, not enough, shameful, small, source of feeling incomplete, insecure, sad and lonely. Anavamala is the primary cause of suffering, ignorance at the level of the heart where we are in bondage to a limited belief of who we feel we are.
Ana means small or tiny in Sanskrit, insignificant and certainly not as big or expansive as the Divine. It is the source of unworthiness and feeling that our lives are meaningless, that something is missing, we lack connection beyond our limited view point and through the lens of Anavamala we feel there is something deeply wrong with us. There is a separateness of us and other, of us and source or Divine or Grace or GodâŠwhatever you call itâŠLOVE.
However, in us all when we get quiet enough and turn inwards, there is a deep felt pull of feeling there is something missing from viewing life through this lens, that this state of perceived feeling doesnât feel right. There is an intuition that you feel there is more to life, more to you, more to your relationships, more than the stain of âI am my feelings.â
When we practice, we connect to something vast, something beyond what we were culturally conditioned to value. There comes a time where your soul is done with the phase of contracting and reducing yourself to âI am my feelingsâ and begins to turn inward towards your own expansion beyond your fleeting feelings. We have an awakening, a clearing to see more into the reality of all things. This is a Saktipata, which is said to be a descent of Power or Grace that wakes us up from our bondage of limiting ourselves to our feelings, thoughts and actions. A sudden awakening occurs and is said to be experience either as bathing in the light of compassionate love as waves of bliss surging in the body or of an energy shooting up to the spine and exploding in the head as unsurpassed joy.
To read more and to practice with Zephyr Wildman, click here.
To support Zephyr Yoga Podcast, donate here.
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Malas are stains or impurities on the lens of our perception of our heart, mind and body. They are a form of ignorance that ties us to our limited-self, insinuating that to overcome them, we become un-limited.
Anavamala â Connected to the Heart, the ego identifies by relating to âI Feelâ
Mayiyamala â Connected to the Mind, the dog identifies by relating to âI Knowâ
Karmamala â Connected to the Body, the ego identifies by relating to âI Doâ
Anavamala is an expression of our moods, emotional attributes that ties us to the limited self of âI am my feelings.â Linked to feeling of being unworthy, undeserving, improper, not enough, shameful, small, source of feeling incomplete, insecure, sad and lonely. Anavamala is the primary cause of suffering, ignorance at the level of the heart where we are in bondage to a limited belief of who we feel we are.
Ana means small or tiny in Sanskrit, insignificant and certainly not as big or expansive as the Divine. It is the source of unworthiness and feeling that our lives are meaningless, that something is missing, we lack connection beyond our limited view point and through the lens of Anavamala we feel there is something deeply wrong with us. There is a separateness of us and other, of us and source or Divine or Grace or GodâŠwhatever you call itâŠLOVE.
However, in us all when we get quiet enough and turn inwards, there is a deep felt pull of feeling there is something missing from viewing life through this lens, that this state of perceived feeling doesnât feel right. There is an intuition that you feel there is more to life, more to you, more to your relationships, more than the stain of âI am my feelings.â
When we practice, we connect to something vast, something beyond what we were culturally conditioned to value. There comes a time where your soul is done with the phase of contracting and reducing yourself to âI am my feelingsâ and begins to turn inward towards your own expansion beyond your fleeting feelings. We have an awakening, a clearing to see more into the reality of all things. This is a Saktipata, which is said to be a descent of Power or Grace that wakes us up from our bondage of limiting ourselves to our feelings, thoughts and actions. A sudden awakening occurs and is said to be experience either as bathing in the light of compassionate love as waves of bliss surging in the body or of an energy shooting up to the spine and exploding in the head as unsurpassed joy.
To read more and to practice with Zephyr Wildman, click here.
To support Zephyr Yoga Podcast, donate here.
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