Mula Bandha (Root Lock) engages the pelvic floor, strengthening muscles, promoting stability, and unlocking fear in the root chakra. Uddiyana Bandha (Abdominal Lock) involves drawing the abdominal muscles in and up, massaging the organs and stimulating the solar plexus for personal transformation. Both bandhas help free the Brahma Granthi, releasing fear and guilt.

Jalandhara Bandha (Chin Lock) involves tucking the chin to regulate breath flow, releasing grief and allowing expression through the Vishnu Granthi. Kumbhaka, breath retention, includes Antar (internal) and Bahya (external) practices, and combining all three bandhas with breath retention forms the powerful Maha Bandha.

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Prana, the vital life force, is nurtured through breath, clearing energy pathways (Nadis) to promote healing and transformation. As we improve breath quality, our vitality, creativity, and well-being increase. Different breathing techniques, such as Ujjayi and Kapalabhati, have distinct effects on the body, energy, and mind. Mudras like Mula and Uddiyana Bandha direct the Prana to heal and inspire.

In essence, we practice Pranayama disguised as Asana, using breath to still the mind and achieve the ultimate goal of Yoga: mental stillness (Citta Vritti Nirodha).

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This is Kriya Yoga: Tapas (practices for positive change), Sva Dhyaya (self-study), and Isvara Pranidhana (surrender to the divine). By releasing attachments to things that don't serve us, we cultivate structural integrity in body, energy, and mind. The ritual reminds us of what is truly important: our purpose, joy, and freedom.

As we begin, let us mark this moment with a lotus gesture, reflecting on what we need to release and asking for support to restore serenity, hope and peace. Intention, be with me.

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By cultivating discernment (Viveka), diligent practice (Abhyasa), and letting go (Vairagya), we refine our attention and reclaim our inner resources. The Bhagavad Gita likens the senses to horses pulling the chariot of the body, requiring conscious control to stay on course. Yoga practices such as asana, pranayama, and meditation purify the senses, fostering clarity, presence, and deeper contentment. Ultimately, yoga guides us to rest in awareness, free from distractions and distortions, cultivating a harmonious relationship with the mind.

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Sahasrara is associated with silence or the mantra "Om," facilitating higher awareness. In yogic practice, clearing the Sushumna Nadi and balancing energies fosters equanimity and divine connection. Preparing for death through Sahasrara involves releasing material attachments and embracing the eternal self. Elements dissolve through the chakras in the dying process, guiding consciousness beyond the physical realm.

Meditation on Sahasrara leads to surrender, wisdom, and realisation of the cosmic truth...embracing life's mystery with openness and grace. "May my life force be linked to my heart, my heart to truth, and truth to the eternal." Namaste.

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Resolutions, expectations, fresh starts and quiet pressure to be different, better, more together than before.

And yet, many of us are beginning this year feeling tender.

The world feels intense.

Politics, global events, uncertainty and constant information can leave the nervous system overwhelmed before the day has even begun.

So rather than asking “What should I achieve this year?”

Perhaps a kinder question is:

How do I want to feel supported as I move forward?

This is where yoga and sangha comes in.

The Quiet Power of Practising Together

When we practise yoga together, something subtle but profound happens.

Whether we’re sharing a studio space, meeting live online or practising alongside one another through a recorded class, we enter a shared field of intention.

Breath meets breath.

Attention gathers.

We remember that yoga has never been meant to be a solitary path.

This is sangha, community.

A chosen family of the present moment.

A sacred space where strangers and friends alike become part of something shared, supportive and quietly luminous.

When we move and breathe as part of a group, we tap into a collective energy.

A rhythm that can lift us when our own motivation feels low.

A steadiness we can lean into when focus flickers or faith wavers.

Sometimes encouragement is simple and silent…

seeing someone else keep going and feeling, if they can, maybe I can too.

This is how accountability softens into devotion.

Not through pressure or perfection,

but through returning.

Returning to the mat.

Returning to the body and breath.

Returning to a sense of connection.

A Time of Many Perspectives

This time of year holds many different experiences.

For some, there is hope and renewal.

For others, fatigue, grief or a sense of disorientation still lingers.

Some feel close to home.

Others feel far from it… within their families, their communities or even themselves.

Yoga doesn’t ask you to feel festive, resolved or certain.

It doesn’t require you to have a clear plan or a perfect routine.

You are always welcome to arrive exactly as you are.

Belonging in yoga isn’t something we earn or get right.

It’s something we cultivate, moment by moment, through presence, honesty and care.

Sangha is built through showing up.

Through breath.

Through choosing, again and again, not to walk the path alone.

A Refuge in a Noisy World

In a world that often feels loud and demanding, practice becomes a refuge.

A place to step out of the noise.

A place to reconnect inwardly.

A place where hope doesn’t need to shout, it can be quietly felt.

Together, we practise through every layer of being:

the physical body finding resilience and ease,

the energetic body discovering rhythm and flow,

the mind settling into clarity,

the heart opening to empathy and connection,

the spirit remembering its place within something larger.

This is gentle transformation.

Not forced.

Not rushed.

But supported.

An Open Invitation

If you’ve fallen out of rhythm with your practice, you are not behind.

If your New Year’s intentions already feel heavy, you are not failing.

If you’re starting again, for the first or tenth time, you are exactly where you need to be.

You can rejoin a yoga class at any time.

You are always welcome.

Whether you feel drawn to:

• live studio classes
• live online sessions
• curated yoga series you can practise in your own time
• or weekly reflections through the Zephyr Yoga Podcast

know that each offering is an invitation into connection, care and shared presence.

Here, we practise together.

We support and encourage one another.

We create sacred space to heal, to inspire and to open gently to change.

As this year unfolds, may your practice be less about becoming someone new,

and more about remembering what truly matters.

You don’t have to do this alone.

Welcome back to the mat.

Welcome to the sangha.

Wherever you are…

you are welcome here.

Zephyr Yoga Podcast

Live Online Community

Teaching Schedule in Studios

Series – Bundles of Themed Practices

Meditations & Yoga Nidras

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This Yoga Nidra is inspired by the spirit of journeys, both outer and inner. It’s designed to help you embrace the cycles of endings and beginnings, fostering a sense of adventure, courage, and openness to life’s unfolding path. Whether embarking on a literal journey or navigating a new chapter in life, this practice will support you in planting seeds of intention, aligning with your inner compass, and stepping forward with trust and excitement.

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The Vishuddha Chakra is symbolised by a light blue lotus with sixteen petals, representing the elements of speech and sound, and the Sanskrit vowels that enable clear communication. Its yantra features a full moon with a silver ring, emphasising clarity and spiritual growth, and a downward triangle representing creative expression.

The Bija mantra "HAM" resonates with the element of space, facilitating harmonious expression. The white elephant symbolises purity, wisdom, and discernment, reminding us to detach from outcomes and practice mindful speech. By balancing Vishnu Granthi, we cultivate sattvic expression—thoughtful, helpful, inspiring, necessary, and kind.

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Its twelve-petaled lotus embodies qualities such as compassion, joy, forgiveness, and courage, balancing emotional well-being. The sacred geometry features interlocking triangles symbolising the union of Shiva and Shakti consciousness and creative energy. The central Bindu represents unity, inner peace, and divine connection.

Balancing Anahata helps overcome emotional blockages and cultivate selfless love. Our practice focuses on Vishnu Granthi, dissolving barriers to love and nurturing light. Through RAIN (Recognise, Allow, Investigate, Nurture), we open to acceptance, contentment, and the ability to give and receive love unconditionally.

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Today, we explore the 3rd chakra, Manipura, meaning “city of jewels.” Located at the solar plexus, it governs self-definition, confidence, and personal power. Associated with fire, it fuels digestion, metabolism, and transformation—Agni. The bija mantra is RAM, its colour is yellow, and its sense organ is sight, representing vision and illumination (Tejas).

Fire in yoga, or Tapas, creates positive change through disciplined action and intention. Imbalances manifest as rajasic dominance (control, aggression) or tamasic weakness (low self-esteem). A balanced state, or sattva, fosters vitality, confidence, and wise action.

Manipura’s ten-petal lotus represents overcoming negative tendencies like fear, shame, and ignorance, replacing them with strength, compassion, and clarity. Its symbol, a downward triangle, signifies transformation. The ram embodies courage and determination.

Let’s connect with our power and purpose. Enjoy the practice.

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The chakra’s bija mantra is “VAM,” and its mudra is Jala Hasta, symbolising emotional flow. When balanced, it fosters healthy desire, creativity, and the right to feel and express. Imbalances may manifest as emotional extremes, attachment, or numbness.

Svadhisthana governs our ability to experience pleasure and emotional depth. The associated sense is taste, emphasising the importance of savouring life. Represented by water-associated symbols like the yoni and crocodile, it embodies fluidity and primal instincts. Practicing yoga helps cultivate awareness, balance, and a deeper connection to our emotions and creativity.

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Muladhara governs survival needs, security, and belonging. A balanced root chakra fosters stability and confidence, while imbalance can manifest as fear, insecurity, or material obsession. In yoga, grounding poses and meditations help harmonise this energy, promoting strength and flexibility. Kundalini energy, depicted as a coiled serpent, resides here, representing spiritual potential. Working with Muladhara creates a solid base for overall well-being and higher spiritual growth.

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Yoga is the mastery of self-knowledge, while Tantra is the mastery of Prana’s power. Weaving asana, pranayama, mudra, kriya, mantra, and philosophy, we aim to empower ourselves with loving awareness to fulfill our purpose. Yoga is the management of prana, the life force that animates and sustains us physically, mentally, and emotionally.

The subtle body, or Sukshma Sharira, bridges the physical and spiritual realms through nadis (energy channels) and chakras (energy centers). The three main nadis: Sushumna (central), Ida (left, lunar), and Pingala (right, solar)...govern prana flow and balance. Kundalini, the dormant spiritual energy at the spine's base, rises through Sushumna, purifying chakras and leading to spiritual awakening.

Practices help activate and harmonize the subtle body, enabling physical health, mental clarity, and spiritual growth. While siddhis (psychic abilities) may arise, the goal remains self-realisation and unity with the divine, fostering transformation with guidance and humility.

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Moksha is the ultimate desire...liberation from ignorance (avidya), the cycle of birth and death (samsara), and the effects of karma. It is the realization of one’s true self (Atman), transcending the ego and achieving union with the divine (Brahman), leading to eternal bliss and peace.

Yogis pursue Moksha through various paths: Hatha Yoga (physical practices), Raja Yoga (meditation), Jnana Yoga (knowledge), Karma Yoga (selfless service), and Bhakti Yoga (devotion). By practicing self-inquiry, mindfulness, and non-attachment (vairagya), they purify the mind and cultivate virtues such as compassion and forgiveness.

Sacred texts like the Upanishads and Bhagavad Gita offer insights into Moksha, while guidance from a guru or one's inner wisdom (buddhi) aids the journey. Devotion and surrender help yogis transcend the ego and merge with the divine. With dedication and grace, Moksha brings profound liberation and spiritual transcendence, fulfilling the soul’s deepest longing.

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Kama, the third Purusartha, pertains to desires, passions, and the pursuit of pleasure—both physical and emotional. In yoga, Kama is experienced mindfully and ethically through relationships, creativity, and sensory enjoyment. Meaningful connections with others, artistic expression, and appreciating nature cultivate joy and satisfaction. Sensory pleasures—such as savoring food, feeling sunlight, or listening to the ocean—can deepen our connection to life.

However, yogis recognize the impermanence of pleasure and practice non-attachment to avoid the suffering caused by excessive desire (Raga Klesha). Through self-awareness, emotional resilience, and conscious choices, they embrace joy without clinging to it. Kama is balanced within a fulfilling lifestyle, integrating spiritual growth and gratitude.

By approaching desires with moderation and ethical conduct, yogis experience Kama while staying grounded in their spiritual path. Enjoy this Kama Yoga practice and guided savasana, awakening sensory delight and celebrating life’s pleasures in harmony.

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Artha refers to the means and tools needed to support one’s Dharma, focusing on material wealth, prosperity, and economic security. It is not about accumulation but aligning resources with values to fulfill life’s purpose responsibly and ethically.

To pursue Artha within Dharma’s boundaries, one must choose ethical livelihoods and practice non-attachment to wealth. Living within one’s means, avoiding debt, and appreciating life’s richness beyond material possessions fosters contentment.

Selfless service (karma yoga) helps cultivate gratitude and connection, making wealth a tool for greater good. Yogis understand that effort alone does not guarantee prosperity—karma also plays a role, encouraging trust in life’s flow.

In practice, our bodies are essential tools for fulfilling purpose. Through asana, breath, and meditation, we create steadiness and ease, leading to clarity and alignment with our highest aspirations.

Mantra: “I am open and willing, please guide me.”

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Dharma is one’s life path of virtue and purpose, fulfilled through ethical duties and responsibilities. Discovering Dharma requires deep introspection, self-awareness, and reflection on your unique talents and calling.

Consider: What brings you joy and fulfilment? What values guide you? Where do you feel most alive? Challenges serve as opportunities for growth, shaping your journey. Contributing to society and being of service can provide meaning and purpose.

Yoga and meditation support this exploration...yoga nurtures well-being, while meditation offers clarity and connection to one’s true nature. Studying spiritual texts and seeking guidance from mentors further refines your path.

Living your Dharma brings fulfilment, clarity, and a profound sense of harmony. It empowers you to serve, create, and inspire with integrity. Dharma evolves, and embracing it leads to self-realisation and liberation.

Mantra: “I am open and willing, please guide me.”

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1. Dharma – One’s purpose and moral duty, fulfilling ethical responsibilities.
2. Artha – Material wealth and resources needed to support Dharma.
3. Kama – The pursuit of desires, pleasure, and emotional fulfillment.
4. Moksha – Spiritual liberation and self-realization, the ultimate goal.

The term "Purushartha" combines Purusha, meaning pure consciousness, and Artha, meaning purpose or goal. Together, they signify the pursuit of purpose, prosperity, pleasure, and liberation.

Ancient texts such as the Vedas, Bhagavad Gita, and Ramayana provide insights on achieving these goals. Balancing all four leads to inner fulfillment, harmony, spiritual wisdom, and unity with pure consciousness. Though Moksha is often prioritised, embracing all Purusharthas allows for a fulfilling, well-rounded life that integrates material, emotional, and spiritual well-being.

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To manage anger, practice the RAIN technique: Recognize the signs of anger, Allow it safely, Investigate its cause, and Nurture yourself. Shifting from anger to wonder, or Adbhuta, can help dissolve ego attachments, expanding our perspective. By being curious and open to the emotions we experience, we can transform anger into a force for growth and compassion. Embrace your humanity, and learn to work skilfully with your emotions, using practices like breathing exercises and mindful reflection to regain balance and clarity.

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We focus on the Rasas of Disgust and Love. Vibhatsa, or Disgust, is the feeling of dissatisfaction with oneself or others, often expressed through harsh judgment, criticism, and aversion. Disgust arises from a distorted sense of self, known as Asmita, which creates a false separation between ourselves and others. It can manifest as arrogance or self-loathing, reinforcing patterns of shame, guilt, and resistance (Dvesa), which perpetuate suffering.

The antidote to Disgust is Shringara, the Rasa of Love. Love takes many forms...devotion, admiration, tenderness, compassion...and reminds us of our true nature. Through the practice of RAIN (Recognize, Allow, Investigate, Nurture), we learn to pause in moments of self-judgment and criticism, making space for healing and self-compassion. This process helps us move beyond aversion and open to the ocean of love that resides within.

We ask ourselves: What disgusts us? Who do we find repulsive? What parts of ourselves do we struggle to accept? By practicing radical acceptance and loving awareness, we nurture the parts of us that feel inadequate or unworthy, fostering a deeper connection to ourselves and others.

As Cozolino, an attachment psychologist, reminds us, "It is not the survival of the fittest, but the survival of the nurtured." Lean into the pause where love resides and discover the healing power of compassionate self-inquiry.

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Tantric tradition recognizes nine Rasas, the core emotional flavors of life: Disgust, Fear, Anger, Sadness, Love, Courage, Wonder, Joy, and Calmness. Each Rasa is born from an underlying Bhava, our true feeling state, giving depth and meaning to our experiences.

In this practice, we explore these Rasas through movement, allowing emotions to surface and shift naturally. By embracing the full spectrum of our emotions with awareness and courage, we open to greater self-understanding and fulfillment. Let yourself fully taste, savour, and express the richness of your inner landscape.

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R – Recognize the thoughts, emotions, and sensations arising within you.

A – Allow them space to be seen and felt without resistance.

I – Investigate their root causes with curiosity and self-inquiry.

N – Nurture yourself with compassion and non-judgment.

This session marks the beginning of our exploration into Rasas (emotions) and their Bhava (feelings), offering a practical way to navigate life's complexities with clarity and purpose. Let’s embark on this journey together and cultivate a deeper connection to our true desires.

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In this episode, we explore Brahma Granthi, the energetic knot associated with fear, guilt, and shame, which binds us to concerns of survival, safety, and belonging. Rooted in the wisdom of the Upanishads, Granthis are psycho-emotional and energetic blockages that hinder spiritual liberation. Through yoga asana, pranayama, bandhas, and mantra...specifically the bija AIM, invoking Saraswati’s wisdom...we work to untie these knots and cultivate trust, grounding, and self-awareness. This practice invites us to recognise and release limiting beliefs, restoring balance and deepening our connection to our true essence. Notice how this experience unfolds within you beyond the mat.

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Wise Concentration builds on:

• Wise Understanding: Focusing on why we practice and what we need.
• Wise Intention: Setting a clear purpose for practice.
• Wise Speech, Action, and Livelihood: Cultivating ethical discipline and clarity in thought and behaviour.
• Wise Effort: Redirecting the mind to the present moment with perseverance.
• Wise Mindfulness: Maintaining non-judgmental awareness to support concentration.

In yoga, concentration techniques include scheduling time, creating a focused space, steadying the gaze (Drishti), practicing Ujjayi breath, and using objects such as breath or sensation to anchor awareness.

With consistent practice, distractions lessen, leading to deeper focus, inner stillness, and the joyful absorption of the present moment—paving the way to freedom and fulfilment.

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Key aspects of Wise Mindfulness include:

• Present-moment awareness: Observing thoughts, feelings, and sensations as they arise and pass without attachment.
• Non-judgmental observation: Accepting experiences without labeling them as good or bad.
• Detachment with love: Recognizing impermanence and letting go of clinging or aversion.
• Body awareness: Connecting with physical sensations to stay grounded.
• Mindful breathing: Using breath to anchor awareness and regulate the nervous system.
• Daily mindfulness: Integrating mindfulness into everyday activities.
• Insight cultivation: Gaining wisdom by observing human nature and forming a compassionate relationship with oneself.

Through Wise Mindfulness, individuals cultivate clarity, peace, and freedom from suffering.

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Wise Effort consists of four aspects: preventing unwholesome qualities, letting go of negativity with love, cultivating virtues like compassion and wisdom, and sustaining these qualities in daily life. It’s not about forceful striving but cultivating kindness, patience, and non-attachment.

Yoga supports Wise Effort through practices like stilling the mind, breath control, and contemplation. Reflection on our efforts helps refine actions aligned with well-being. Seeking guidance from teachers and communities can provide inspiration and support. Wise Effort is an ongoing process of patience and perseverance, fostering a heart and mind free from suffering.

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In our practice, think of the heart as the boss, thoughts as upper management, emotions as lower management, and the body as the workforce. Are they aligned with your values and vision? Yoga helps us create internal harmony, guiding us to act with integrity.

Wise Livelihood invites reflection on whether our work aligns with our values, contributes positively to society, and avoids harm. Buddhists prioritise ethical conduct, non-harming, mindfulness, and service.

Before practice, consider: Does your work align with your principles? How can you bring mindfulness and compassion into it? Aligning our livelihood with our values fosters personal growth and collective well-being.

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Wise Action also encourages choosing a livelihood that doesn’t contribute to suffering and emphasises selflessness and generosity (Aparigraha), fostering empathy and detachment from material attachments.

In your asana practice, reflect on your motivations for action. Are your choices rooted in fear or love, criticism or curiosity? By becoming aware of your thoughts, words, and actions, you can cultivate more mindful responses, aligning your actions with your core values. Recognise that every choice has consequences...your current life is shaped by past actions. Use this awareness to make wise, virtuous choices that promote happiness and well-being for yourself and others.

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Active listening is also essential, allowing for deeper connection and skilful responses. The practice of mindful speech asks us to reflect on the impact of our words and ensure they are thoughtful, helpful, inspiring, necessary, and kind.

In addition, we practice Noble Silence, which enhances concentration and mindfulness, reduces distractions, and creates space for reflection. During Noble Silence, we observe our internal dialogue, recognising the stories and reactions that arise. This practice trains the mind to be more present and connected to the body. Today, we’ll use pranayama techniques like OM and Bhramari to deepen this connection and foster contentment and freedom.

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In Buddhism, intentions should nurture the Four Brahmaviharas: Metta (loving-kindness), Karuna (compassion), Mudita (sympathetic joy), and Upeksha (equanimity). These qualities guide us toward kindness, empathy, joy for others' success, and inner peace. When we align our intentions with these qualities, we foster a compassionate heart and contribute to the well-being of all beings.

Choose a word that speaks to your unmet need and declare your intention as you breathe, mentally saying “be with me.” This practice aligns your heart, body, and mind, creating space for serenity, compassion, and balance.

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Wise Understanding involves a clear awareness of the Four Noble Truths, which explain suffering, its causes, its cessation, and the path to its end. It encourages mindfulness of one’s body, mind, and energy, helping identify attachments and aversions. Practicing this wisdom in yoga and life helps clear distractions, leading to greater clarity, compassion, wisdom, and love, ultimately guiding us toward self-awareness, peace, and purpose.

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• “Om” is the primordial sound, representing enlightened beings' body, speech, and mind.
• “Mani” means jewel, symbolising the altruistic intention to attain enlightenment for the benefit of all beings.
• “Padme” means lotus, representing purity, enlightenment, and spiritual growth.
• “Hum” emphasises the union of wisdom and compassion.

The mantra encapsulates the Buddhist path, combining wisdom and compassion. It reminds us that challenges (mud) lead to personal growth and transformation (lotus). Reflect on how obstacles can guide self-discovery and compassion for yourself and others. By embracing suffering, we awaken to the truth and connect with the power of love, kindness, and altruistic action.

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1. The Truth of Suffering (Dukkha): Suffering arises from impermanence—everything changes, and nothing lasts. Life is a mix of joy and sorrow, and seeking lasting satisfaction is futile. Accepting suffering as part of existence is key.
2. The Cause of Suffering (Samudaya): Suffering stems from attachment, craving, aversion, and fear. These Kleshas create a false sense of self and bind us to ongoing dissatisfaction.
3. The End of Suffering (Nirodha): Suffering can end by letting go of attachments and aversions. Through practices like Yoga and meditation, we can connect with our enlightened nature, free from self-sabotaging actions.
4. The Path to Freedom (Magga): The Eightfold Path, including ethical living, meditation, and wisdom, leads to the cessation of suffering. By cultivating awareness, acceptance, and wise action, we can awaken and free ourselves from suffering.

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Compassion begins with the capacity to hold our own life wrapped in the arm of our loving heart. Our ability to self care through our attention of our hurt and pain, the kinder words we speak to ourselves on a daily basis and how we physically get our needs met. When we care for ourselves in a tender way, compassion will naturally awaken within us, it is intrinsic to our nature. We open to unconditional willingness to reconnect to something within where we feel safe, loved, belonging and connected to a loving presence. When we can face our own shadow side with tenderness, our empathy of others struggles becomes more potent and we can truly sense the humanity that connects us. By bravely facing the shadow side of humanity, we become the transformers of suffering alive in ourselves and others. 

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This practice reduces attachments. It increases our ability to let go of the Karmic ties that bind us to old unhelpful stories that keep us stuck. By giving and helping one another, even through a generous thought and feeling, we develop and expand our capacity for kindness. This simple action creates a pathway to being held by the wholeness of being. We will combine this with a mudra Buddha Smiling. Tongue, Breath and Mind more loving and kind than your normal actions.

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Ashtanga is the earliest attempt to formulate a step-by-step approach to self-realisation and liberation from re-birth. 

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In the state of Samadhi, the vail of ignorance is lifted, one’s ego, all desires, aversions and fears dissolves in the light of it all, empty in its own form. Samadhi is the cessation of all experiences in every sense as we know it, a resting of the Self within itself, abiding in the light of pure consciousness. The goal is citta vritti nirodha – to still the mental fluctuation of the mind where the practitioner is fully conscious, undistracted and that there is an uninterrupted awareness in which is truly absorbed in ultimate truth of Grace itself as the Self. 

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Dhyana, meditation is the 7th limb of the 8 Limb Path of the Yoga Sutras. Meditation is a tool, to use the mind to go beyond the mind. It is the clarity of mind to abide in the timelessness of now, present in the here and now. An uninterrupted flow of consciousness toward that object. The goal of practice according to the Yoga Sutras is 1.2 Citta Vritti Nirodha, stilling the roaming tendencies of the mind. The point is to focus on a point.

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As we did in our last session focusing on 6th Limb, Dharana, one-pointed awareness on an object to training the mind puppy to sit and stay. Watching how the mind puppy chases its tail, chews on a bone or naps avoiding practice. Our hand command to get the mind puppy to sit and stay, roll over and lie down was the point to focus on becoming more absorbed in the moment.

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Dharana is the doorway to meditation as it requires you to rest your attention on something for some time. This requires diligence and persistency like training a puppy. It requires effort, to be switched on, not off to train a mind puppy! The puppy likes to chase its tail, chew on a bone obsessively, take naps, hide, etc. We need to train the puppy, so it can be of serve and a good companion to us. So remembering that in practice Yoga Sutra 1.33 states we need to culitivate loving awareness, friendliness, joy and compassion. This keeps a trusting loving relationship with the mind puppy to practice being present. To be present, you just need two things Intention and Attention. An Intention to be present, with the effort and vigilance to turn your attention back to the presence. As the mind puppy will wandering if bore or entertaining judgements, stories, bias and act out. The Yogi needs to be receptive, sensitive and loving kind to reach the goal of practice, Nirodha, stillness to then awaken to the state of Yoga. So we practice Yoga!

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Prati meaning “against” or “withdraw”, and ahara meaning “food” or referring to anything we take in from the outside. Pratyahara also helps to provide an understanding of how much the mind is influenced by sensory input, imprisoned by the senses. Dictating our thoughts and feelings in ‘feeding’ it leading it to be trapped in the Kleshas, mental/emotional afflictions that continue the wheel of suffering. Our practice is to stop feeding the mind the things that keep it ignorance of it’s true nature, stuck in ignorance, attachment, aversion, egotism and fear. Encouraging the mind in a kind way to turn inwards and use the senses to be of service to the pursuit of practice, gaining mastery over external influences and allowing the practitioner to connect with their inner world, thereby creating optimal conditions for self-realisation. 

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Why do we want to do want to focus on Pranayama? Well, we all want to feel more vital, energised, productive, healthy and creative. These are all fuelled by Prana, your life force or vital energy that animates, supports our homeostasis and it’s said to sustain our life and longevity.

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The next suggestion was from Yoga Sutra 2.47 which states how to master Asana. Be in a posture where there is structural integrity and a sense of ease. Then create effort by meditating on something specific, becoming more effortless. Pointing the practitioner to train the mind to rest it’s awareness on something, leading it to stillness. Stillness is the goal of the activity of practicing Yoga-Asana, stated in Yoga Sutra 1.2 Citta Vritti Nirodha, stilling the fluctuations of the mind to then enter the state of Yoga. Hatha Yogis figured out that if you created activity on the levels of the body, energy and mind, it increases one’s access to stillness, quietude and being motionless. So create effort to become effortless!

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The teachings suggests we surrender our fruits of our actions, give all of our self over to this Grace that we entrust in and we stay open to what life has to offer. Starting thinking about what you are trying to control, be powerful over? Person, place or thing? Kids, finances, relationships, work outcomes…Or better yet, what would you like to let go of? Fear, anger, envy, resentments…

Vyasa one of the commenters of the Yoga Sutras, stated that a mind that is disturbed, distracted and stupefied is not fit for reaching Samadhi. It is only reachable by Yogis who have cultivated a one-pointed and complete still mind, Nirodha. In our focused, diligent practice (Abhyasa) we refine our awareness (Viveka) to observe what arises, discerning our choices in practice. Vairagya is a practice of letting go of sensory observation, training the mind to detach from what arises, distracts or motivates the activity of the mind that prevents it from stillness. This becomes a repetition of mind to practice the art of surrendering that which doesn’t serve the practitioner in their pursuit of attaining the state of Yoga.

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Sva means own or self. Dhyaya means lesson, practice, teaching. The word literally means ‘placing it within your own’ or ‘own- ing’ 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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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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Sam (san) in sanskrit means completely, altogether and entirely – 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 ‘what is’ 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 “existence of a joyful and satisfied mind, regardless of one’s environment, whether one is met with pleasure or pain, profit or loss, fame or contempt, success or failure, sympathy or hatred.”

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The Hatha Yoga Pradipika text warns the student, “Graha Niyama” 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 ‘middle path’. 

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 don’t 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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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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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. 

It’s not just abstaining from sexual acting but according to some Sages that a Yogi must refrain from the 8 forms of sexual indulgences:

1. Thinking of sex 
2. talking about sex
3. playing or joking about sex
4. looking intensely at someone stimulating sexual urges
5. secret talking about sex 
6. touching with sexual intent 
7. determination or attempts of sexual acts
8. execution of having sex

The 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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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 – Avidya. This dishonesty might be because of our egoism of wanting to be right, seen, a part of or special – Asmita. There might be an attachment to the subject manner we want – Raga. Or we are avoiding something we don’t want – Dvesa. Or are afraid of what the truth holds – 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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Asteya is Non-Stealing. It is the third ethical restraint. Steya means unlawfully taking things that you are not entitled to or that don’t 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 – 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 you’re 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 ‘be where you are now, not wasting the time.’

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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 Heart’s 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 – Faith. Trusted belief that the Universe has your back no matter what
• Vidya – Courage, Willpower, Stamina to persevere through life’s obstacles
• Smirti – That which is remembered, To strengthen your memory to what matters to you most
• Samadhi – Absorption, to spend time in repose, resting in the grounded-ness of being
• Prajna – Illumination, Guided by the inner light of the heart-mind, that innate wisdom, your inner teacher

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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 Yogi’s journey to know your personal Dharma – your purpose and devote to your life to fulfilling it, creating as little ‘bad’ 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 – 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 ‘bad’ 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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I was inspired to teach about Maitri as a reaction to current events and the layers of what humanity face all over the world.  Maitri’s 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. It’s 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 can’t 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 “I survived because the fire inside me burned brighter than the fire around me”  This is the real work of Practice – 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 – Ignorance,
• Asmita – Egotism, 
• Raga – Attachment, 
• Dvesa – Avoidance, 
• Abinivesha – Fear of loss, change and death

Yoga Sutra 1:31 states the 4 symptoms of suffering observed in practice manifests as

• Negative thinking
• Emotional distress
• Instability in the body
• Disturbances in the breath that mirror the mind

The 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 – Upekshanam, 
• Friendliness – Maitri, 
• Joy – Mudito happiness – Sukka
• Compassion – Karuna

Loving kindness and friendliness towards what arises in our practice, a compassion and equanimity in body, energy and mind as we observe life’s events and not being drawn into judgement or contempt towards ourselves as well as others.

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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 one’s 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 – Active Karma
• Sanchita Karma – Dormant Karma
• Kriyamana Karma – Potential Karma

You 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 family’s 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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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, power…that 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 don’t 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 can’t 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. Your’e a sum total of all your choices and actions. That your current life is a continuation of the past. So if you don’t like where you are, start by looking at what motivates your actions, the other Malas. 

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Anavamala is the stain over our heart that keeps us defined by “I am my feelings” 

Mayiyamala – Connected to the Mind. “I know”, thoughts, mind. Like the saying “I think, therefore I am” however who are you when you’re 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 other’s 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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Anavamala is the stain over our heart that keeps us defined by “I am my feelings” 

Mayiyamala – Connected to the Mind. “I know”, thoughts, mind. Like the saying “I think, therefore I am” however who are you when you’re 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 other’s 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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Anavamala – Connected to the Heart, the ego identifies by relating to “I Feel”

Mayiyamala – Connected to the Mind, the dog identifies by relating to “I Know”

Karmamala – Connected to the Body, the ego identifies by relating to “I Do”

Anavamala is an expression of our moods, emotional attributes that ties us to the limited self of “I am my feelings.” 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 God…whatever you call it…LOVE. 

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 doesn’t 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 “I am my feelings.”

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 “I am my feelings” 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.

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Anavamala – Connected to the Heart, the ego identifies by relating to “I Feel”

Mayiyamala – Connected to the Mind, the dog identifies by relating to “I Know”

Karmamala – Connected to the Body, the ego identifies by relating to “I Do”

Anavamala is an expression of our moods, emotional attributes that ties us to the limited self of “I am my feelings.” 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 God…whatever you call it…LOVE. 

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 doesn’t 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 “I am my feelings.”

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 “I am my feelings” 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. 

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Bhuta Shuddhi, means “purification or refining the physical and energetic elements.” Bhuta referring to the ‘Pancha Bhutas’ or maha tatwas the five elements of earth, water, fire, air and space. Shuddhi means to cleanse. 

This practice is a fundamental process in the yogic culture which connects the physical, energetic and mental embodiment by using imagery, hand mudras, light, sound and your senses. Yogis understood the laws of Nature to attain greater health, power, knowledge, wisdom and sustained contentment in themselves by using practices effectively to heal, inspire and transform – cultivating equanimity in the Body, Energy & Mind connection.

The idea is that we use our inner senses to connect to the physical elements within us, awaken to the energetic centres we call Chakras and create a clear pathway for Kundalini (Serpent Snake Shiva Lingham) to arises from its dormant state at the base up to Ajña chakra where we connect to the individual consciousness of ourselves and all thoughts vanish, the mind is left behind and we merge into the Universal Consciousness. 

We direct that to merger into our Hearts the abode of our True Nature. What remains is only the awareness of pure consciousness.

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Bhuta referring to the ‘Pancha Bhutas’ or maha tatwas the five elements of earth, water, fire, air and space. 

Shuddhi means to cleanse. 

This practice is a fundamental process in the yogic culture which connects the physical, energetic and mental embodiment. The idea is that we connect to the physical elements within us, awaken to the energetic centres we call Chakras and create a clear pathway for kundalini to arises from its dormant state at the base up the central channel where all connects to the Source of all and then abides in the Heart reposing in Pure Consciousness. 

Yogis understood the laws of nature to attain greater; health, power, knowledge, wisdom and to sustain a joyful embodiment. Knowledge and mastery of the 5 Elements is a prerequisite for more advanced practices in Yoga, Tantra, Yoga Therapy and the sister science of Ayurveda. This practice of Bhuta Shuddhi serves to effectively maintain, utilise, balance, stabilise and purify all these elements. This is done by cultivating Prana – Life Force, the Vital Energy. 

Prana is made up of :

• Ojas – Earth & Water – Kapha Dosha 
• Prana – Wind & Space – Vatta Dosha
• Tejas – Fire & Water – Pitta Dosha

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The element of Wind is Vayu in Sanskrit. The movement of Wind that carries the sacred symbolism of communication, breath and life across that planet and within us. Our life force, Prana, uses the breath as a vehicle, as we breath in and out. Preforming Pranayama in meditation practice is managing Prana, the vital life force that animates all levels of being. Where your attention goes, Prana will follow. Focusing the mind to cultivate a clear path for Prana to flow to guide the mind back home within it’s body becomes the goal of meditation. Prana enables the body to move, heal, regenerate as well as enables the mind to think. Prana is said to be the intelligence that coordinates our senses, help digest information and release that which doesn’t serve us any longer. 

We inhale oxygen and then exhale carbon dioxide, this is call respiration. Yogis experienced this as the Prana Vayus, direction of winds that move life force within the body.

• Pran Vayu – receiving Prana
• Samana Vayu – digesting, absorbing & assimilating that Prana
• Vyana Vayu – distributing & circulating that Prana
• Apana Vayu – eliminating the byproduct, waste 
• Udana Vayu – the positive effects of the other Vayus, uplifts, inspires & ascends in the form of epiphanies, awakening and enlightenment

Open these channels of communication so your Life Force, Prana, can deliver essential information to maintain the homeostasis of the Physical, Energetic and Mental Bodies. Your meditation Asana is a great tool to improve the quality of your breath and effectively move Prana, tapping into the Vayus enhancing and directing the flow of winds throughout your embodied practice. As a result, you should feel invigorated, energised yet access to an expanded inner awareness that opens you to your higher state of consciousness, specifically within your own centre…your heart. 

The abode of the wind element is said to be in the, Anahata Chakra, the heart centre. This is where it is said that the winds carry our curiosity, wonderment, our joy to experience life as well as love, delight, kindness, tenderness, compassion, gratitude, contentment and empathy. When the winds are like a Rajasic tornado or a storm, we feel jealousy, possessiveness, obsessive, co-dependency, very critical, judgemental, resentful and a lack of empathy. When the winds are stagnant we feel that lifeless, motionless Tamasic energy of sadness, loneliness, grief, hurt, sorrow. This is one reason why the movement of breath is so important to the practice of Yoga. To manage the flow of Prana, opening the channels of Winds to carry your heart-mind into a place where you feel safe, loved, belonged and connected to source that leads you to your own awakening at your centre.

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Fire has always been used in most rituals especially in Yoga traditions. Some of the oldest Deities worshiped were Agni, the God of Fire. Indra, the God of Storms. And Soma, the God of the Moon. As time passed these Gods fell in to the shadows as others became more popular. However, the basic fire, water and nourishment as a blessing is always there. In rituals they would offer seeds, flowers, gee and incense to feed the fire. In this practice we will begin to offer our inner fire 3 things that bring us joy, to symbolically feed the fire and direct the heat, to what our heart desires. Your personal intention for this practice. What does your heart burn for? Greater health, wealth, purpose, contentment, resolve, love, connection?

Agni evolved to be associated with the action of transformation. When our inner flames are stoked, fire provides energy for the body in loads of ways:

• Digestive Fire, helping transform food into energy
• Vital Fire, helping transform energy to fuel actions, motivate us 
• Intelligence Fire, power of cognition 
• Mental Fire, helping drive ideas into action 
• Compassion Fire, helping warm to ourselves and our actions with empathy, tenderness and kindness

Law of Nature of Fire is Heat in the form of your temperature, metabolism, phyical-digestive-mental power as well as your creative energy. This gives us our drive, determination, confidence, charisma, hunger, courage and energy to direct us to fulfil our purpose. We feel this at our solar plexus, solar – sun, or called Manipura Chakra. We know when our fire is balanced, that Sattvic affect expresses itself through inner strength, vital fuel, the energy to motivate us to a more purposeful, disciplined and spontaneous life. 

Hasta Mudra – Agni Mudra

Bija – RAM

The sense organ is Sight, to See, to have Visions. What do you see in your future? What visions of your future do you want to create? 

Let’s build and direct this Fire to give this practice more meaning and purpose as you connect to what brings you JOY and what your heart burns for.

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It is a fact that our bodies are 70% water and that the Earth’s surface is covered by 71% water. Water is what sustains all life, it is the principle of cohesion and is the gateway to the flow of movement. We experience this water element within ourselves as our fluids – saliva, digestive fluids, blood, lymph/synovial/sexual fluids, our sweat and our tears. We need the right flow of these fluids, working with the Earth quality of our body, to function optimally. On a more cognitive and even spiritual level the water element also expresses itself within the dynamics of our thoughts, emotions and outward expression of what is being experienced.

The abode of the Water Element is within the second Chakra; Svadhistana, where we connect to desire, pleasure, gratification, sensuality and sexuality. This is where emotions flow to express ourselves. This womb is where we water the seeds of our intention and desires, so that they grow healthy, deep roots into the earth and are nourished by the right amount of water to grow with help from the light above. 

Our practice invites us to honour what is present. 

• Do you feel like a block of Ice, with that Tamasic holding, damming up or numbing out feeling- Those old coping survival skills that may not be of service to you any longer as you recognise this isn’t sustainable as it freezes your ability to feel love, pleasure and worldly joys. 
• Or do you feel too Rajasic – out of control, like a white water rapid river raging, unmanageable and turbulent?

Our practice becomes a cathartic method to unthaw, calm the waters and find a healthier flow to manage the twists and turns to life. Life is always demanding us to adapt, water always finds a way if we let it. Like water, we need to practice adapting to what we are moving towards and around, to have the mental-emotional clarity to flow with ease. How we can stay buoyant and allow the support to carry us, letting go and trusting in the creative rhythm of the movement that is guiding us through our lives.

Hasta Mudra – Jala Mudra – Thumb to little finger. Is said to be the seal of mental-emotional clarity. Fire and Water bond to create the flow of intuitive communication and openness. The dynamic movement of the nourishing Prana that circulates and distributes throughout the bodies to optimise our physical, subtle and mental health.

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We will layer this meditation for the mind, energy and body to inhabit the qualities and characteristics opening us to balance the Earth within us.

Earth (Prithvi) – Solid material within us, our form, structure, the physical integrity that our bones, muscles and tissues create. That you feel your body stabile, steady and grounded. A calmness to your form as you feel safe and trusting. 

• The abode of the Earth element is said to reside in the Muladhara Chakra.
• Hasta Mudra – Prithvi Mudra – Thumb to the tip of the ring finger. 
• Bija Mantra for the Earth Element is LAM . 
• Sense organ associated with the Earth is Smell.

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• Tong – giving or sending. 
• Len – receiving or taking. 

It is also known as exchanging self with other. It is the aspirational precept to the path of the Bodhicitta, the seeker towards a mind that is awakened, enlightened by compassion, empathy and kindness towards all sentient beings. 

The practice involves breathwork which, at its most basic follows this pattern-

• Inhale others pain and suffering 
• then offer them, on the exhale, peace and loving-kindness. 
• Inhale their physical discomfort and mental anguish 
• Exhale for them to be free from it. 

This practice reduces attachments that keep us stuck in our own cycle of pain, suffering and limited beliefs of existence. It reduces the separateness of us and others and gets us out of our own ego-centric focus on what we lack or what limits us. By giving, by sending and by energetically helping through a generous heart-felt thought, we develop and expand our capacity for kindness. 

This practice of Tonglen clears the lens of our perception and we begin to see that all deserve to be held by the wholeness of a loving presence.

For this practice I offer a timely focus which you can use at home. Please use an image of the refugees and asylum seekers from the photographer Muhammed Muheisen and support his ongoing mission to document those who are victims of war and who have fled their homes for safety. 

Thank you for your interest in this practice. I also would ask you to consider your support for Fierce Calm who are providing free yoga classes, directly or in partnership with non-profit organisations, in shelters and community spaces, for marginalised and vulnerable groups such as refugees, survivors of domestic violence, survivors of violence and conflict, and people facing systemic bias due to sexual orientation, income, age, racial or cultural identity. They also provide YTT scholarships for marginalised and/or minoritised ethnicity students in training delivered by teachers reflecting these identities. Ourmala provides scholarships to train refugees and marginalised students, trauma informed teaching skills. They lead the delivery of the OURMALA studio, community and online beneficiary yoga programme for refugees and asylum seekers in the UK. Facilitating classes with the objective to open the healing potential of yoga accessible to all, while supporting the most vulnerable in society within a diverse, welcoming environment of safety, inclusivity, dignity and empowerment. Social justice is at the heart of Fierce Calm’s yoga and they strive to remove all barriers to access so that all may lead happy, fulfilling and dignified lives. Click here TO DONATE TO FIERCE CALM

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It is said that the Adhikara or student that follows a systematic practice rooted in faith, courageous confidence, mindfulness to ignite the Pranic energy and willpower required to maintain a steady focus of mind, knowledge and wisdom. As the last session laid out the path toward the goal of practice (Abhyasa) is to attain physical (KayaNirodha), energetic (Prana Nirodha) and mental stillness (Citta VrittiNirodha) describing the student skill at refining mental focus (Viveka), detaching from sensory observation (Vairagya)

Yoga sutra 1.20 – 5 essential ingredients to be the Adhikara – the competent Yogi

Shraddha – Faith. Trusted belief that the Universe has your back no matter what. Shrad literally means, that which gives you space and holds you in place. Dha provides nourishment for you to grow. It opens you to a larger perspective, if you think about it, the more space and self-nurturance you have to fill that space, the more support you have to grow and expand in life. It also fills the space so you see there is nothing missing in your life, it is as it needs to be for you to evolve. Connecting to a trusting conviction in this presence, wholehearted respect in your relationship to the faith you align to.

Virya – Courage, Strength, Energy, Effort, Willpower, Stamina to persevere through life’s obstacles. That whatever you put your mind to, you will be able to achieve through your endurance, inner strength and conviction to bravely face whatever you face.

Smirti – That which is remembered, To strengthen your memory to remember how to practice, the said techniques, retentive power of vital information in order to move more effectively forward in life, the power to collect and recall vital information, especially when you are upset or facing hard times that you can ultimately remember what you are, what matters to you most and your life’s greater purpose.

Samadhi – Absorption, Becoming completely aware of what you are paying attention to, spending time in conscious repose, resting in the grounded-ness of being, all-consuming focus, ability to be absorbed in one’s goal. It is the ability to have physical, energetic, mental and spiritual absorption in any given moment. 

Prajna – Illumination of Consciousness, Light of intelligence, Buddhi is the intuitive guide or teacher, Prajna is the light of intelligence that shines through that guide. Guided by the inner light of the heart-mind, that innate wisdom, letting the light of the soul reflect in it without distortion. There is clear understanding, crystal-clear intellect, which reveals the knowledge within you as you.

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The goal of practicing Yoga is to reach a state of Nirodha. Nirodha is to stop, restrain, still, the removal and the cessation of.

• Kaya Nirodha – Physical Stillness
• Prana Nirodha – Energetic Stillness
• Citta Vritti Nirodha – Mental Stillness

What happens when stillness is achieved? The self rests within itself. The “I-ness” of you recognised itself. Samadhi is a separation from Prakriti and wakens to it as Purusha.

What happens when stillness isn’t achieved? Well, the witness miss-identifies with the thoughts, emotions, images, sensations and other mind-stuff. Prakriti. 

Patanjali has two solutions:

1. Kriya Yoga – Tapas, SvaDhyaya, Isvara Pranidhana or 
2. Ashtanga Yoga – Yamas, Niyamas, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi

Kriya Yoga is said to be for those who are not seeking the highest Samadhi. Ashtanga Yoga is said to be for those seeking full liberation from the suffering of existence. Either way, the purpose is to practice and minimise the Kleshas – Mental Emotional Afflictions which are said to be at the root of why we suffer and why we are subjected to ongoing Karmic action or reaction.

• Avidya – Ignorance
• Asmita – Egotism
• Raga – Raga
• Dvesa – Aversion, resistance 
• Abinivesha – Fear of loss, change and death

Our job is to develop our Viveka, discernment to recognise our own ignorance of the wandering mind (Avidya). How we misidentify with being more than, less than, or stuck in a limited unhealthy ego self (Asmita). To wake up to craving, yearning and chasing something more pleasurable (Raga). Or to what we are avoiding or resisting (Dvesa). And ultimately what we are truly afraid of (Abinivesha).

This week we will focus on Nirodha to observe the unnecessary movements we take with the physical, energetic and mental bodies. Looking into why we fidget, move, tremble, itch, and notice our wandering mind. To look with a clear lens to what is asking for us to wake up to.

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• Prana – Flame
• Tejas – Light emanating 
• Ojas – resource that fuels the flame

Prana is linked to Vata Dosha as it is the life force that stimulates and moves the other two Doshas. Ojas is linked to Kapha Dosha as it fuels the life force with its nutrient rich wax through our diet, rest and care. Tejas is linked to Pitta Dosha which shows our radiance, our energetic expression, our charisma.

In the Gheranda Samhita it states the 5 Stages of Prana.

1. Activation
2. Churn
3. Consolidate
4. Ignite
5. Direct

Inspired by a Buddhist teaching on the embodiment of our life force, they see issues with the human condition as four vessels that we are consistently working on like potters; Closed Vessel, Dirty Vessel, Tilted Vessel, Leaky Vessel. We become the Yogi potter as we practice to mend, re-shape, clean out and repair as we put ourselves in the kiln of our Yoga practice. The desired heat in practice is Tapas, the heat for positive change. As we understand ourselves more, Svadhyaya, which vessel we identify with and bespoke our practice to promote healing, to inspire ourselves and transform. So our practice is one to first activate, then churn the Prana around unblocking and dissolving obstructions. With a stronger body and control of the Bandhas, we can consolidate the Prana, then ignite the Prana to burn brighter and direct it to either higher states of consciousness or our duties and responsibilities in our day as a result of practice.

Closed/Upside Down Vessel

• Unable to hold content or receive.
• Closed mind and heart. 
• Can’t communicate. 
• Not open to hearing or looking at source of problem.
• Ignorant of themselves and how they affect others.

Dirty Vessel

• Disturbed by physical, emotional and energetic toxicity.
• Symbolic of prior conditioning of past experiences – Samskaras – which interferes with one’s ability to see, think and act clearly.
• Whatever is put into vessel it gets contaminated. 

Tilted Vessel

• Can’t fill to capacity. 
• Distorted or tilted view of themselves and others.
• Blame themselves or others for current situation.
• Decreased ability to take in the teaching that might help them. 

Leaky Vessel

• Let’s valuable content escape. 
• They can hear the teachings, understand their importance, but get distracted not being able to hold attention to move in a positive way.
• Choices dissipates the energy and is wasted on unhelpful thoughts, speech, behaviour and actions.
• TV, Social Media, News, Emails, etc contribute to this leakage.

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Ayurveda is based on understanding 3 things

1. Your Prakruti which is the nature of an individuals personal constitution Make-Up
2. Your Vikruti which is the nature of your imbalance
3. Your bespoked Medicine in the form of Yoga, Pranayama, Mediations, foods, herbs, vitimans and other life style choices to bring you into harmony, optimising your health and well-being

This session we will focus on Kapha Dosha which is a combination of matter and form dominated by the element of water and earth. Kapha provides stability and sustains the body tissues and nurtures the resource of fuel for our Prana, life energy, called Ojas.

Reflecting on the previous sessions, Vata – Nervous System, and Pitta– Digestive abilities, Kapha is the cohesion that binds and holds things together in the body, the mucus and oil that lubricates joints and tissues. It has the greatest quality of structural integrity in the physical body and serves to protect us. The typical body type of a Kapha is the heaviest of the Dosha types, robust, well-proportioned, strongest and sturdy in build, they are more dense, carry more muscle mass, body fat and are bigger in bones. They usually find it easier to gain weight than lose it. Kapha Dosha types loves rest, sleep and lounging about. Kapha natured people are said to inherently move slowly, tend to be lethargic, which influences their pulse to be slower than the other doshas. Do to this, it is said that they tend to have the longest lifespan because of their slow metabolism and because of their restful state they have a stronger immune system and endurance in the body.

Kapha physical traits usually include bigger facial features, wide eyes, big hands, smooth, firm, radiant and oily skin. They tend to have a deeper calming soothing voice, thick nails and hair, and long eye lashes. The character type of Kapha is one of being devotional, trustworthy, supportive, loving, caring, nurturing, very compassionate, empathetic and patient. They are self-reflective, emotionally calm, grounded and thoughtful. This is in us all and serves to keep us in harmony internally with ourselves and unite us with others. They are very forgiving. When they are with others they are fully present, they prefer creating depth in relationships which drive them to feel belonging.

Kapha natured people have the endurance to retain what is received through deliberate effort, but are slow learners. They view work as being of service and find great meaning in their life fulfilling that purpose. They are consistent in loyal and reliable in action, once committed they do it faithfully overtime. They view a life that is worth living is one that is filled with love and enjoy the little things of life with all senses. They are easily pleased by the little joys of life and love things that are tried and tested. They don’t like change.

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Pitta is paired with our physical, mental and energetic ability to digest things. 

Body Type of a typical Pitta is athletically built, freckles, reddish moist skin, over flowing with energy and willing to put effort in as they have greater physical, mental and emotional force. They are never cold as their inner furnace is brimming with heat and fiery by nature. Pitta sweats easily and tends to be smelly (not necessarily in a bad way!).

Characteristics personality-wise of Pitta is one of being A-Type people, born leaders, self-confident, courageous, their aim is to win. They are orderly, intelligent, they have a great capacity to digest information, amazing memory, consistently disciplined, decisive and they can quickly discern from right and wrong as their moral compass is well tuned.

Bio-mechanically and Psychologically, Pitta has an active metabolism, filled with vitality, positive energy and a passionate focus and concentration, to the point of being tunnel visioned. Foods that are great to balance pitta are, in general, sweet, bitter, and astringent in taste as well as foods with warming energies, spicy, sour, pungent, and salty. They are drawn to cold drinks.

Pitta Doshas have a general intolerance towards hot weather and get sun burns easily. As Pitta is a combination of Fire and Water, so Aggravated Pitta shows itself as inflammation issues in the body like arthritis, skin rashes, acnes, headaches, acidity in the body like heartburn, diarrhoea, over heating BURN UP and then BURN OUT.

Psychologically Pitta Doshas have strong determination, will and being powerfully motivated to achieve their duties and responsibilities they would be labeled in the western world as “driven”. They love group sports, being competitive and if there is an award they are in and they are very judgemental and critical of themselves and others. The ugly side of Pitta is one of anger, irritability, lack of patience, intolerance, hot temper, jealousy, and a controlling nature.

The general Pitta types fall into three Yogic categories-

• Rajasic Pitta – aim is to achieve at any cost regardless of the method or means, they can be reckless, vain and arrogant abuse their positions in power to get what they want
• Tamasic Pitta – they are said to be violent, paranoid, harbouring hatred, distain and resentment and will be hostile to get what they want regardless if they break the law, said to be criminals and psychopathic leaders.
• Sattvic Pitta – people are intelligent, disciplined and perceptive, natural leaders with great vision to promote growth and development, sun-like people who shine bright, guiding others to get things done and accomplish tasks

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1. Your Prakruti which is the nature of an individuals personal constitution Make-Up
2. Your Vikruti which is the nature of your imbalance
3. Your bespoked Medicine in the form of Yoga, Pranayama, Mediations, foods, herbs, vitimans and other life style choices to bring you into harmony, optimising your health and well-being

This is ideally pointing us to the middle path of being Sattvic in Nature, however imbalance happens, we categorise it as either going too much into Rajasic or Tamasic territory. Over the next three sessions we will look at the Doshas individually, relating to the Dosha when it is in harmony or out of balance. 

VATA DOSHA is said to be connected directly to the nervous system and what motivates the other Doshas to move. Vata is the expression of life energy, Prana, which works through the element of Wind and Space which is the active energy in nature, stimulating all things in motion. 

Vata has a typical type of body that is said to be the weakest build, delicate bone structure, thin, lean, light and small in frame, they don’t carry much weight, hyper-mobile, cold, skin tends to be thin, transparent dry and rough and have fine hair, 

Character Traits of Vata are; being lively, fun, kind-hearted, easily enthused, high in energy, always on the go. You see them running around on their tip toes, limbs expressing their hyper-active and erratic energy. Mentally they are exceptionally creative, love chatting and they are always brimming with ideas, very imaginative. They have the greatest capacity for change and adaptation to life as they are very agile and responsive. They are quick to learn as well as quick to forget as they tend to be multitaskers and get easily distracted by something new.

The exercise that Vata natured people tend to be drawn to, are solitary sports likerunning, cycling, swimming, walking, dancing and even Yoga but prefer doing them by themselves as this is time for them to get lost in their head while moving.

The best diet for a balanced Vata is to eat warm, earthing foods, likes soups, cooked foods which are soft, sweet, sour and salty. 

As Vata is a combination Wind and Space aggravated Vata shows up in the body in a few ways where one gets DRIED UP & SPUN OUT. The first way is dehydration in the joints, tissues and dry, rough skin. They have poor circulation, cold hands and feet and highly sensitive to the cold. So stiffness and cracking of the joints that is present. 

They are on the go so much where they have irregular appetites and eating patterns. This imbalance in the wind element tends to make digestion sensitive to bloating, discomfort and constipation. They should avoid raw, dry, bitter and cold foods. If a woman, they have irregular periods. When they get ill it usually goes to the lungs.

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• Ayur- Life, Longevity 
• Veda- Knowledge, Wisdom and Spiritual Science 

The link between Yoga & Ayurveda is Prana.

• The components of this vital energy are Prana – vital force,
• Ojas – vital essence of nourishment,
• Tejas – vital light.

David Frawley states in his book Yoga & Ayurveda “Yoga is the intelligence of Prana, seeking greater evolutionary transformation. Ayurveda is the healing power of Prana, seeking to consolidate the life systems it has already developed.”

Your consciousness has a purpose to this embodiment. It is said to be Dharma – your purpose, your path, your mission that you are meant to carry out to serve yourself and others. As a Yogi, you are trying to find ways to fulfil that. Sva Dharma – is living in harmony with your own dharmic constitutional type and the personalised practices that keep you on your dharmic path to fulfilment. So being Adharmic – is living that brings pain, disease, discomfort and disharmony. 

Yoga shows us how to realise the “Self”. Through practice you understand the nature of mind and cultivate Self-Knowledge to lead you to liberation (This explained in the Series 7 Stages of Yoga). Ayurveda shows us how to live in such a way that our physical and mental actions don’t deviate from what is realised as our true nature or Self. What is dharmic for one might not be for another. So it is important that we bespoke our diet, herbs, asana, PY, meditation and other practices to support a harmonious life. 

The combination of Yoga and Ayurveda directs one’s practice, awareness and life to the realisation of what lies beyond this mundane experience as well as how to live in this world with skill. Yoga is the best therapeutic tool in Ayurveda for keeping the Doshas balanced. Asana, Pranayama and Mediation with Dharana (focused concentration) treats various ailments, structural problems, mental, emotional and energy conditions and disorders.

Doshas are physical constitutions and functions that tell us how the organs and body work from a Yogic perspective of Prana. Bespoking practices according to individual types, or, 3 Doshas – Vata, Pitta and Kapha Dosha. We are all three, just one is usually dominate and one usually goes out of balance easily.

In this session we will do an overview of all three Doshas. Each Karma will be focusing on the positive qualities of each Dosha and how we can bespoke our practice to become familiar with them in ourselves.

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We can see it as the space between solar systems, planets, atmosphere and earth, within the room, within the body, space between the breath, the space in the mind between thoughts, sounds and sensations. The space between.

Yogis practice to open that sacred space, to just be. To abide in iIlluminated emptiness, yet fill it with presence and become one with this space, to experience an awakening to that which is eternal and pervading through all physical and subtle substances. To be awakened as a part of the fabric which hold all together.

The abode of the Space element is at Vishuddha Chakra; at the throat. This is where we have the space for clear communication, creative resonance, expression, empowerment through language and sound. Too little space, there is a Rajasic experience of excessive speaking, stutter, shouting, too much noise even in our own thoughts. The extreme opposite is said to be too much space, that there is a Tamasicexperience of not being able to bring thoughts, words or actions together to have an effective impact, there tends to be poor rhythm of speech, fear of speaking, there is said to be lies that we tell ourselves and others to fill the space.

This element opens us to think about how we share space, how we build bridges of communication through space to connect and how we hold space for ourselves and others. As well as how we abide in space, that stillness.

The goal of practicing Yoga according to the Yoga Sutras is to attain Nirodha, stillness.

Kaya Nirodha – Physical Stillness, 

Prana Nirodha – Energetic Stillness, 

Citta Vrtti Nirodha – Mental Stillness

Hatha Yogis figured out that if you create a lot of activity, you gain access to stillness. That you create physical, energetic and mental effort and can abide in effortlessness on those levels. In practice we actively stretch this space and fill it with consciousness, light and awareness of awaking to the fullness of presence that is supporting us and carrying us.

Akasha Mudra – Middle Finger

Sense organ Listening, Hearing, Sound/Silence

Bija Mantra – HAM

Recognition Sutras states that “Each of us is a perfect movement in consciousness’s endless dance of self-exploration, self-realisation and self-love” That we are astronauts exploring the inner space, discovering the inner terrane (not terrain!) and finding our true self as a result. It is found as we

• Rest in the space between your breaths,
• Pause in the space between your thoughts,
• Bask in space in the light of your inner awareness.

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The element of Wind is Vayu in Sanskrit. The movement of Wind that carries the sacred symbolism of communication, breath and life across that planet and within us. Our life force, Prana uses the breath as a vehicle, as we breath in and out. We all know Yoga is more than just flexibility or strength in postures; it is the management of Prana, the vital life force that animates all levels of being. Prana enables the body to move, heal, regenerate as well as enables the mind to think. Prana is said to be the intelligence that coordinates our senses and helps digest information and release that which doesn’t serve us any longer. 

We inhale oxygen and then exhale carbon dioxide, this is call respiration. Yogis experienced this as the Prana Vayus, direction of winds that move life force within the body.

• Pran Vayu – receiving Prana
• Samana Vayu – digesting, absorbing & assimilating that Prana
• Vyana Vayu – distributing & circulating that Prana
• Apana Vayu – eliminating the byproduct, waste 
• Udana Vayu – the positive effects of the other Vayus, uplifts, inspires & ascends in the form of epiphanies, awakening and enlightenment

Open these channels of communication so your Life Force, Prana, can deliver essential information to maintain the homeostasis of the Physical, Energetic and Mental Bodies. Asana is a great tool to improve the quality of your breath and effectively move Prana, tapping into the Vayus enhancing and directing the flow of winds throughout your embodied practice. As a result, you should feel invigorated, energised and find access to an expanded inner awareness that opens you to your higher state of consciousness, specifically within your own centre…your heart.

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Fire has always been used in most rituals especially in Yoga traditions. Some of the oldest Deities worshiped were Agni, the God of Fire. Indra, the God of Storms and Soma, the God of the Moon. As time passed these Gods fell in to the shadows as others became more popular, however, the basic fire, water and nourishment as a blessing is always there in rituals. During a fire ritual, called a Puja, they would offer nourishment to feed the fire in the form of seeds, flowers, gee and incense.

In this ritual practice of Yoga, we will feed our inner fire by offering it 3 things that bring us joy, to symbolically build that fire and direct the heat, to what our heart desires. We will then connect to a personal intention for this practice to create that heat for positive change, Tapas. Does your heart burn for greater health, wealth, purpose, contentment, resolve, love, connection? Ask what do you need from this practice to create inner harmony, balance and serenity to move forward in your life?

Agni, over time, evolved to be associated with the action of transformation. When our inner flames are stoked, fire provides energy for the body in loads of ways:

• Digestive Fire, helping transform food into energy
• Vital Fire, helping transform energy to fuel actions, motivate us 
• Intelligence Fire, power of cognition
• Mental Fire, helping drive ideas into action 
• Compassion Fire, helping warm to ourselves and our actions with empathy, tenderness and kindness

Law of Nature of fire is heat in the form of your temperature, metabolism, phyical-digestive-mental power and your creative energy. This gives you drive, determination, confidence, charisma, hunger, courage and energy to take action to fulfil your purpose.

You will feel this at your solar plexus, solar – sun, Manipura Chakra. This centre is the energetic hub and connects you to your Ego. Too much fire here you become Rajasic – arrogant, dominating, controlling, aggressiveness, reactive, inflamed, irritable and angry. Too little fire here you become Tamasic – fear, shame, guilt, poor self-esteem, passivity, weak in will and drive. You know when your fire is balanced, that Sattvic effect expresses itself as – boundless energy, inner strength, vital fuel, being purposeful, disciplined, spontaneous, independent and motivated.

We will layer our practice with:

• Hasta Mudra – Agni Mudra
• Bija Mantra – RAM
• The sense organ of Sight, to See, to have Visions

As we build and direct the heat to the attachments or bondages you want to burn through that don’t serve you any longer. Identify what your soul longs for, that burning heart’s desires and the vision of your future you want to create. Let’s build and direct this fire to give this practice more meaning and purpose.

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It is a fact that our bodies are 70% water and that the Earth’s surface is covered by 71% water. Water is what sustains all life, it is the principle of cohesion and is the gateway to the flow of movement. We experience this water element within ourselves as our fluids – saliva, digestive fluids, blood, lymph/synovial/sexual fluids, our sweat and our tears. We need the right flow of these fluids, working with the Earth quality of our body, to function optimally. On a more cognitive and even spiritual level the water element also expresses itself within the dynamics of our thoughts, emotions and outward expression of what is being experienced.

The abode of the Water Element is within the second Chakra; Svadhistana, where we connect to desire, pleasure, gratification, sensuality and sexuality. This is where emotions flow to express ourselves. This womb is where we water the seeds of our intention and desires, so that they grow healthy, deep roots into the earth and are nourished by the right amount of water to grow with help from the light above. 

Our practice invites us to honour what is present. 

• Do you feel like a block of Ice, with that Tamasic holding, damming up or numbing out feeling- Those old coping survival skills that may not be of service to you any longer as you recognise this isn’t sustainable as it freezes your ability to feel love, pleasure and worldly joys.
• Or do you feel too Rajasic – out of control, like a white water rapid river raging, unmanageable and turbulent?

Our practice becomes a cathartic method to unthaw, calm the waters and find a healthier flow to manage the twists and turns to life. Life is always demanding us to adapt, water always finds a way if we let it.

A child becomes sick,

a new demand at work,

change in plans,

an injury.

Like water, we need to practice adapting to what we are moving towards and around, to have the mental-emotional clarity to flow with ease. How we can stay buoyant and allow the support to carry us, letting go and trusting in the creative rhythm of the movement that is guiding us through our lives.

Hasta Mudra – Jala Mudra – Thumb to little finger. Is said to be the seal of mental-emotional clarity. Fire and Water bond to create the flow of intuitive communication and openness. The dynamic movement of the nourishing Prana that circulates and distributes throughout the bodies to optimise our physical, subtle and mental health.

We will combine Jalandhara – throat, stream, lock. Mula – root, lock. Uddiyana – upward uniting lock to direct the flow consciously as we breath and move. Connecting to the many rivers and streams within the body carrying with it Prana – this light of intelligence that is healing, inspiring and transformative. You flow like water, following the flow of breath in as you feel the swell of the body rise like a wave, and then the flow of the breath roll out like a wave returning to the vast ocean.

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I was inspired to teach about Maitri as a reaction to current events and the layers of what humanity face all over the world.  Maitri’s 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. It’s 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 can’t 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 “I survived because the fire inside me burned brighter than the fire around me”  This is the real work of Practice – 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 – Ignorance,
• Asmita – Egotism,
• Raga – Attachment,
• Dvesa – Avoidance,
• Abinivesha – Fear of loss, change and death

Yoga Sutra 1:31 states the 4 symptoms of suffering observed in practice manifests as

• Negative thinking
• Emotional distress
• Instability in the body
• Disturbances in the breath that mirror the mind

The 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 – Upekshanam,
• Friendliness – Maitri,
• Joy – Mudito happiness – Sukka
• Compassion – Karuna



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In the next five weeks, we will be using the five basic Elements of nature; Earth, Water, Fire, Wind and Space, to understand and discover more of our inner and outer ecosystem. Yogis understood and utilised the laws of Nature to attain greater health, power, knowledge, wisdom and sustained contentment in themselves by using practices effectively to heal, inspire and transform – cultivating equanimity in the Body-Mind connection.

So to briefly describe these elements within:

• Earth – Solid – form, structure, physical integrity, bones, muscles & tissues.
• Water – Liquid – fluidity that sustains life, nourishes and moves our joints, blood and fluid flow that circulates within
• Fire – Heat – temperature, metabolism, energetic drive and confidence to fulfil purpose
• Wind – Gas – direction of movement of the breath, Prana and channels of communication within, that carry the creative expression of life
• Space – Intergalactic Material that suspends or contains it all, we feel space which provides a platform for all the other elements within ourselves Sense this in our mouth, hollow organs and bone, but the space between the breath, cells, atoms, even the space between our thoughts

Yogis used the heat of Prana to inspire a balance, transform imbalances and create a natural harmony amongst all the others elements.

• Ice + fire = water & gas
• Wood + fire = ash & smoke

Each week we will focus on an Element drawing on it’s characteristics.

This week it is Earth Prithvi. As we start our journey on reconnecting to the earth element, I invite you to get reacquainted with the nature within you and around you. Reconnecting to the earth element is more about doing less than adding more. Draw on your encounters with the Earth – the land, mountains, deserts, shorelines you have walked on, the Earth that you have dug your hands in feeling the roots deep within and letting go through tending to the nutrient rich soil, feel you benefited from her bounty of produce within you. Getting back to our most primal selves can serve as a way to feel grounded and earthed again. Feel your bones, muscles, organs, tissues the Earth quality that create your form, structure, weight and support. That you feel your body stabile, steady and grounded. A Calmness to your form as you feel safe and trusting.

Prithvi Mudra –Thumb to the tip of the ring finger

Abode of the Earth element is in the Muladhara Chakra

Bija Mantra for the Earth Element is LAM

Sense Organ–Smell

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This practice layers breath-centric movement to build intensity for these muscle groups, using movement to perform engaging and releasing techniques for this area and to give you a connection to a stronger and more radiant core.

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• Concentric contraction is actively engaging the muscles, they shorten. 
• Isometric contraction is actively holding the muscles engaged. 
• Eccentric contraction is actively lengthening, stretching the muscle. The opposing muscles are balancing this action out. 

We sit most of the day, our hip flexors are locked short, bum muscles are locked long and we slouch. The natural antidote to this is to stand up and do some stretching because moving dissolves the build up of collagen and promotes elastin within the connective tissues. There is an innate wisdom in our bodies that seeks balance, when you are tired physically, mentally and energetically, you activate and engage muscles to release their holding pattern and wake them up by yawning and stretching. This is called pandiculation. 

However, when we stand up we then notice an imbalance within our posture which is shown as lower cross syndrome. 

• If the pelvis has an anterior tilt, the hip flexors and lower back are locked short and tight, then the abdominals and glutes are locked long and weak. 
• If the pelvis has a posterior tilt the hip flexors and lower back are locked long and weak, then the abdominals and glutes are locked short and tight. 

Either way sitting and slouching for long periods of time, weakens the glutes and locks them for a very long time where they fall asleep!

This class we will focus on balancing this out by knitting the abdominals, zipping up the zipper extending out of the pelvis and maintaining a tall integral posture while focusing on the glutes, specifically the piriformis muscle, awakening the posterior parts of the pelvis and toning the muscles for healthier engagement. 

The piriformis attaches on the front of the sacrum and crosses the back of the pelvis to the outer femur bone called the trochanter. Piriformis is a lateral rotator and stabiliser, this means it externally rotates the leg bone out whether the leg extends back behind the body or lifts forward higher than 90 degrees of the pelvis. The piriformis works to hold the legs in relation to the pelvis by stabilising, this can be felt by bringing the weight in the heel of the foot. Yoga bricks will help us explore this phenomena by isolating movement in the toes (meant for mobility) and heels (are for stability). With weight in the heels, we can feel the tone and integrity rebound up the body creating tensegrity, (interconnectivle tensile force of awakened integral tone of engagement). 

Remember during your practice – No muscle acts alone, so feel how everything is interconnected and use the breath to both (inhale) invigorate and feed the muscle that energy, then (exhale) calm and nourish the tissues. 

We will repeat this piriformis engagement, working on stability first and then mobility over and over in this class to wake up and energise these muscle groups, balancing out our imbalances. 

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The four main poses we will repeat at different gravitational plains will be 

Virabhadrasana, 

Parsvottanasana, 

Trikonasana and 

Parvita Trikonasana 

(thought they are called different names as we explore them as we transverse across those plains). 

Specifically looking at anterior and posterior tilting of the pelvis, then flexion, extension, hyperextension and twist of the spine in relation to the pelvic tilt. This is to follow the instruction of practice of Asana according to the Yoga Sutras 2:46 Sthira and Sukham/Steadiness and Ease. We will continue to repeat that stabilising, strengthening and maintaining integrity of alignment is the primary action and then work with and ease as we open to becoming more flexible in the pose. 

The philosophical layer is to implement a Buddha Smile as a mudra (seal) to influence the mind, nervous system to calm as we preform the Asanas in which we cultivate Yoga Sutra 1:33 loving awareness, friendliness, joy and compassion.

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This meditation will use the tool Jaladhara Bandha to help trace the movements Udana Vayu and Mudras to seal in the Prana around the space between the heart and the head. Verbal chanting of OM and mental chanting of SO HUM and HUM SA will be used to connect to the vibration and pulse of Prana in this area. Kriya practices will also be used to actively clear the physical and subtle pathways for Prana to heal, transform and inspire the student to benefit from focusing on Pran, Apana, Vyana and Samana Vayus and how Udana Vayu relates to this Pranic movement. Leaving the student feeling lasting fulfilment of their intention of practice, containment in their embodiment and liberation from any previous pain or suffering.

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Practice: 

The Asana will be strong standing poses, moving breath-centrically in forward bends, back bends and laterals within a Vinyasa sequence. The focus will be to strengthen and heighten Prana around the shoulders, neck and head becoming sensitive to the movement of Udana Vayu. A few hip strengtheners and openers to find a strong support in ascending Prana up and out with the desired affect of expanding consciousness.

This practice will use the tool Jaladhara Bandha to help trace the movements Udana Vayu and Mudras to seal in the Prana around the space between the heart and the head. Verbal chanting of OM and mental chanting of SO HUM and HUM SA will be used to connect to the vibration and pulse of Prana in this area. Kriya practices will also be used to actively clear the physical and subtle pathways for Prana to heal, transform and inspire the student to benefit from focusing on Udana Vayu. Leaving the student feeling lasting fulfilment of their intention of practice, containment in their embodiment and liberation from any previous pain or suffering.

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The theory behind Samana Vayu is as follows- When the two opposing energies Pran and Apana Vayu are balanced it is said to awaken Samana Vayu. Samana Vayu is the direction of Prana that is a concentrating, absorbing and consolidating force that digests and assimilates incoming energy. The function is assimilation of prana in all its forms. Samana Vayu collects energy absorbed through breath, food, sensory perception, and is also said to be the gatekeeper of our mental functions absorbing all experiences and mental processes. This integrating action strengthens the body, balances the mind and stabilises the wandering mind drawing and containing attention inwards to moment awareness. This gives us a connection to a powerful motivating force to transform our habits and karmic tendencies as we have mental clarity and courage to truly see ourselves just as we are. 

When we are healthy, we benefit from strong digestion as the nutrients are effectively absorbed converting it to energy for the body. This is also reflected in the mind as when we feel healthy we have mental clarity too. Samana Vayu helps gather Prana and assimilates our vitality so we feel we have access to it to help fulfil our duties, responsibilities and desires in life.  

Samana Vayu is felt mainly around the solar plexus. This area is connected to Manipura Chakra and is said to be the centre for the transformative power or the abode of the fire element. This is the hub of Pranic energy and vitality, the navel centre, which is essential to hatha yoga. When we talk about Hatha Yoga we refer to a type of forceful yoga that draws two opposing forces together with the aim to increase Prana and transform the patterns of Pranic flow in the body. The result is optimisation of healthy body functions and preparation for higher states of consciousness. In Hatha Yoga the desire is to cultivate Tapas, or heat of positive transformation. This heat comes from the fire of Prana called Agni. 

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When the two opposing energies Pran and Apana Vayu are balanced it is said to awaken SamanaVayu. Samana Vayu is the direction of Prana that is a concentrating, absorbing and consolidating force that digests and assimilates incoming energy. The function is assimilation of prana in all its forms. Samana Vayu collects energy absorbed through breath, food, sensory perception, and is also said to be the gatekeeper of our mental functions absorbing all experiences and mental processes. This integrating action strengthens the body, balances the mind and stabilises the wandering mind drawing and containing attention inwards to moment awareness. This gives us a connection to a powerful motivating force to transform our habits and karmic tendencies as we have mental clarity and courage to truly see ourselves just as we are. 

When we are healthy, we benefit from strong digestion as the nutrients are effectively absorbed converting it to energy for the body. This is also reflected in the mind as when we feel healthy we have mental clarity too. Samana Vayu helps gather Prana and assimilates our vitality so we feel we have access to it to help fulfil our duties, responsibilities and desires in life.  

Samana Vayu is felt mainly around the solar plexus. This area is connected to Manipura Chakra and is said to be the centre for the transformative power or the abode of the fire element. This is the hub of Pranic energy and vitality, the navel centre, which is essential to hatha yoga. When we talk about Hatha Yoga we refer to a type of forceful yoga that draws two opposing forces together with the aim to increase Prana and transform the patterns of Pranic flow in the body. The result is optimisation of healthy body functions and preparation for higher states of consciousness. In Hatha Yoga the desire is to cultivate Tapas, or heat of positive transformation.

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You will find this meditation very therapeutic as you focus on letting go, releasing and practicing the art of surrendering via the exhale.

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We are going to focus on PRAN VAYU, which is the movement inwards (drawn in) of the fundamental energising force of our vital energy. The easiest way we can receive Prana is through the inhale, however we can receive Prana from nutrient rich foods, water, the sun, being in nature, around good stimulating people, learning and reading new things. We can have a direct sensory experience of this Vayu by inhaling, feeling prana being drawn into the chest, the region of the lungs and the anahata chakra as you fill, expand and ingest this vital energy. It also is felt in the eyes as we receive that energy which stimulates ajna chakra, therefore opening pathways that will transport sensory impressions into the mind and boosting mental clarity. Pran Vayu focuses your attention on tasks at hand. The inhale stimulates and we hold our breath to stabilise our mind to what we are focusing on. Pran Vayu is linked to your ability to receive energy which influences your speed of physical and mental movement, your motivation and your vitality in life. It also heightens your sensitivity to the world within as you follow Pran Vayu and at the same time the world around you. You realise that what is connecting you is this energy of Prana.

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Vayu direction of winds

This class weaves dynamic asana with breath centric movement using different Pranayama Kriyas and ratios to cultivate a greater connection to Prana and a heightening focus on the inhale pattern. Building strong standing poses, with lateral relief to open pathways to effectively receive Prana and utilise it to heal, inspire and transform. Weaving Asana, Pranayama, Mudra, Kriya, Mantra and Philosophy into a practice, I offer you a focus on being empowered with self-knowledge and skill in loving-awareness, to do your life well and fulfil your purpose of embodiment. 

This is the start of a deeper understanding of how to activate, cultivate and utilise our Prana, our vital energy. Yoga is said to be the art and science of Self-Realisation by disciplining the body, mind and breath in order to gain Self-Knowledge and Cultivation of Self-Awareness. Tantra is the weaving of all experiences into a practice to cultivate as much Prana as we can and to use the tools of practice to master control over the vital energy or life-force. To acquire the power of energy, we can then heal ourselves, optimising health on all levels, boosting our energy to do our lives well and to have the clarity of mind that guides us to lasting fulfillment, contentment and liberation (Moksha). Yoga is the Mastery of Self-Knowledge and Tantra is the Mastery of Prana Power. Knowledge without power is ineffective, where as power without knowledge is dangerous! So we study and practice both. 

We all know Yoga is more than just flexibility or strength in postures; it is the management of prana, the vital life force that animates all levels of being. Prana enables the body to move, regenerate, heal as well as enables the mind to think. Prana is said to be the intelligence that coordinates our senses, it helps digest information and releases that which doesn’t serve us any longer.

It is said that we have five winds, divisions or directions of of pranic energy within us.

• Pran Vayu – inward, ingesting prana
• Apana Vayu – outward, ruling the eliminating force
• Samana Vayu – consolidating and gathering in force for absorption
• Vyana Vayu – distributing and circulating prana
• Udana Vayu – inspiring and ascending prana

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1. Activation 

2. Churn 

3. Consolidate 

4. Ignite 

5. Direct

Which implies that when we practice we need to make an intention, so that the Prana we cultivate can be directed to something useful. Through Yoga gaining Self-Knowledge and through Tantra we master Prana power we can effectively shape our lives to manifest what we desire. Prana Vayus are platforms for the breath to rest on for Asana, Pranayama and meditation. This gives us something for our mind to follow, learn from and control to lead us to an enriched life experience, contentment within ourselves and freedom from the pain and suffering in our lives. 

Asanas are used to improve the quality of the breath. We dynamically move to sense this life force, shape our vital energy and direct it to heal and transform obstructions and to inspire greater insights. The breath is the vehicle for Prana. We open the many road ways – the highways, motorway, country roads, dirt roads and drive ways that are the energetic links that carry sensory info and actions thru-out the systems. Along the way we will find diversions, road works, accidents and dead-ends which are all useful in gaining self-knowledge as self-reflecting our thoughts, emotions, memories and imagery of what comes up. The instances of distraction, or what draws us out of presence is invaluable in understanding what is between you and being free, between you and feeling serene, between you and allowing love in, between you and living with joy, between you and healing.

Where the mind goes Prana follows. Our Power of Attention is key to practicing Yoga. The Power of Intention is equally important. They are both ways to be Present. Yoga Sutras 1.34-1.39 provide the suggested focus points to direct the mind and Prana. First breath awareness, then sensation, then inner illuminosity, then contemplate a stable mind by focusing on mantra or intention finally awakening to moment by moment awareness. Using Yoga and Tantra to weave all experiences in to our practice with the goal of cultivating Prana then directing it to what matters to us most.

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It is said that suffering arise when we live in ignorance of the only truth we know of, which is, to live is to die. Everything has a beginning, middle and end. This is the truth of impermanence. We will all be affected by it inevitably. So what is so bad with the concept of death, when it is a fact of life? Well…it’s the Ego that gets in our own way. Why would the ego want to be evicted from this home? Where it has a mind, opinions, beliefs, views, things to play with, a personality, family and friends, adoration and not to mention students and social media followers! As long as we are ignorant (Avidya) of the impermanence of things, there will be an ego (Asmita) which is fuelled by attachment (Raga) and aversion (Dvesa) this will perpetuate the fear of changing anything in our lives, loosing what we have and of dying. 

Yoga asks of us to explore not just who we think we are but to experience what we are. Yoga suggests what we truly are is SAT CIT ANANDA, joyful existence of consciousness having a human experience that is you and the same consciousness is having the experience of me. Science proves we are a part of everything and everything is a part of us. It is just our egotism that keeps us separate and invested in the story of ME, MINE and I. ‘I think therefore I am’ ‘I feel therefore I am’ ‘I do therefore I am.’ Are you your thoughts? Feelings? Actions? Or are you consciousness witnessing of having them? Without your them, your memories, life experiences, who are you? Who are you when you are not trying to be somebody? 

Yoga encourages you not to have blind faith, but experienced wisdom. That we awaken to what we truly are, what we have always been and will always be, that joyful existence of pure consciousness. We forget what we are and reduce ourselves to who we think we are. So contemplative practices that wake us up to experience not just what we are but to explore the inevitable transition into the next experience of what is after this. This is an interesting process to ponder.

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Think of something you don’t like to eat, smell, feel, listen to and see? These are not based in the present time, they are past conditionings or impressions that we have a fear base reaction to and not interested in experiencing them again. There is a slogan that says “if it is a hysterical reaction, it normally is a historical one.” This insight into how our brains and body save then store memories of fear based information. This is a useful design to keep us safe and protected for future experiences. As we mature though, some of these memories and our aversion to them, limit us in our lives and our relationships, it give us the illusion that we are free from that painful experience if we keep running away from it. There is another slogan, “what we resist, persists.” This resistance is felts as tension in the body and we contract reinforcing the other Kleshas to get involved; Raga, Asmita, Avidya. They form aversions, resentments, grudges, dislikes, hatred, hostility, harmful judgement and more negativity.

The solution is to start looking at the stories we tell ourselves that keep us stuck in the core false beliefs and if we can start to investigate and to look at the story in a different way. This technique is called Pratipaksha Bhavana, YS 2.33, seeing the value of what we resist as a teacher and learning how to view our reaction of aversion as a useful opportunity to practice. This builds trust in ourselves to love and care for our past and present self, opening the possibility for healing, finding lasting fulfilment and freeing ourself from Dvesa.

In this back bend practice, try to delay reacting in avoidance. Respond by leaning in with the tools of practice shared. Be open, intimate and honest with what we are resisting, why we react this way and how can we lean into it to deepen our learning. 

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We have worked with the first Klesha Avidya-Ignorance and then the second Klesha Asmita-Egotism. Now we are focusing on the third Klesha which is Raga; the attachment to chasing, clinging, grasping, dwelling, yearning and holding on to previously experienced PLEASURES.

Reflect on what pleasures you’ve experienced that you would like to enjoy again. Travel, gardening, going out to dinner, a drink at the pub, socialising, sex, laughing with friends, shopping, celebrating a success, being in the flow of creativity? What are some of the other worldly experiences you want to have again? It is a natural response to seek out what brings us pleasure. We all have desires. That is the blessing about being human. When born, we have the desire to feed, crawl, walk, learn, experience, grow, have sex, be in relationship, enjoy a well lived life. Bhoga is a term describing how we enjoy, indulge and consume the worldly delights or desires of life.

As we practice Yoga are aim is to fulfil our Vedic goals of life, these are the Purusarthas; Dharma, Artha, Kama, Moksha. 

• Dharma: Your duties, responsibilities, virtues and purpose
• Artha: Means and tools to support your purpose
• Kama: Pleasure, worldly delights, relationships, creativity, ascetic beauty 
• Moksha: Spiritual liberation, freedom, trust and faith

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It is said that the ego is at the centre of your personality. Without the sense of self, life would be unliveable. We need a healthy ego to live and function. It gives us perspective on experiences and coordinates many daily functions. “I” need to eat, sleep, work, etc. Ego mediates between the consciousness and unconsciousness relearning the internal and external worlds, and the personal and social relationships.

The mental aspect of the ego, according to the Yoga Sutras is called the Ahamkara “I-maker.” I am Zephyr, I am a mother, I am a wife, I am a Yoga Teacher. I am the main character in my story. Now how I write the story depends on my core belief of myself. I am my name, I am the worst or best mother, wife, yoga teacher. Thinking more or less of who I think I am and misidentifying by my label. 

Asmita makes us think we are the limited self, reducing us to our bodies, life experiences, thoughts and emotions. We are what we look like, what we can or can’t do, what we like or don’t like. By our labels such as our name, status, reputation, occupation, accomplishments and failures. That is who we are. This breeds separateness of “myself and OTHERS” and “compare and despair” that grows seeds of self-doubt, insecurity, defensiveness, hypersensitivity, arrogance and intolerance. Reinforcing fear based core beliefs that we are NOT ENOUGH as we are, loveable, smart, capable, successful, flexible, strong, worthy, valuable…enough. Pulling one into a downward shame, guilt and fear spiral.

This distorted unhealthy self then craves attention! It is its nectar. It places itself at the centre of the Universe, the main character in its own story and it loves attention, to win, to have fame and power anything to validate its self-importance. The unhealthy ego displaying behaviour that is ego-centric, self-centred, narcissistic in arrogance, pride, superiority and narrow view point to continue reinforcing the story of ME, MINE and I. 

A healthy ego feels content, not threatened by change, secure in fundamental needs being met, is open, curious, able to listen, to be considerate, compassionate and kind. The ego is very powerful and recognising what is motivating the ego is key to practice. 

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We practice Yoga to form an intimate relationship with the mind and body by shaping the breath. We open to sensation and cultivate the light of insight which in turn stills the mind and body to attain the state of Yoga. In the previous practice, we mapped out a simple practice for complicated people. The complication is that the mind wants to abandon the relationship all of the time. We find it chasing thoughts, avoiding emotions, fantasising about pleasure and entertaining fears. Our practice is to notice when the mind wanders and bring it back to practice. This waking up is highlighting the first Klesha which is Avidya, meaning a lack of awareness or understanding, one’s ignorance, clouded perception or misapprehension. Our Yoga practice is designed to open the veil of ignorance that clouds our perception we see through our mind, energy and body into the truth of all nature and reality. 

There is a term for a Yoga student called the Adhikara. Pointing to the seeker’s journey through the material, energetic and conscious realms. Being competent for deeper understanding, a respect of what is being studied and practicing it in all one’s affairs. Competent studentship in the endeavours of practice in gaining self-knowledge in attaining self-realisation. 

YS 1.20 describes 5 Virtues, Attributes or Essential Ingredients to be the Adhikara – the competent Yogi.

1. Shraddha – Faith, Trust
2. Virya – Courage, Strength 
3. Smirti – That which is remembered, Memory
4. Samadhi – Absorption, Collect, Concentrated 
5. Prajna – Illumination of Consciousness, Direct Insight, Light of Knowledge

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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 one’s 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 – Active Karma
• Sanchita Karma – Dormant Karma
• Kriyamana Karma – Potential Karma

You 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.

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An Intention is an aspiration or energy that draws us to love, truth and creativity.

What matters to us most?

An intention, whether it is a New Year’s intention or a daily intention you set as a commitment to your care in every gesture, grace of movement, sensation, emotion and thought. This act of honouring a deep desire, listening to your soul’s longing. 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. I always sense this act of creating an intention is like planting a fruit tree seed. 

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Now, Now and Now…We get to begin again. With confidence and authority Patanjali suggests, within the Yoga Sutras, a practical format to guide students into the quest to discover the nature of the mind, the nature of Self, the relationship with consciousness embodied and the path to liberation. This path of Yoga is to find your way of clearing the lens of perception so we can be fully present and engaged in the HERE and NOW. 

5 Essential Ingredients to being a Yogi : Shraddha, Virya, Smriti, Samadhi, Prajna

Listen deeply to your innate wisdom. Buddhi will guide you through regular practice learning over and over again how to skilfully use the techniques to navigate our humanity, finding our middle path that fulfils our soul’s purpose, our calling in this life time. This prepares us to take wise action in our lives by shaping, refining and devoting time with intention. All the while preparing us for liberation from that which causes pain and suffering. 

Karma means action – our active, dormant and potential choices. Karma carries the notion that, the fruits of your actions comes back to you, that you can’t escape the consequence of your actions. This suggests that your current situation is said to be your past Karma. That you are a sum total of all your previous actions, choices and experiences. For every action there is a reaction, for every choice there is a consequence. Our current life is a continuation of the past. Our objective to practice is to be mindful of our actions in each moment, to make better choices to serve our greater purpose, to fulfil our deeper intentions that lead us closer to understand the nature of mind, the Self, and the relationship to consciousness embodied as us. 

We get the gift of each new day to begin again. Now we practice having an intimate relationship with the body, energy and mind honouring whatever intention for this practice that arises to guide us to closer to lasting fulfilment, contentment and liberation. 

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The Buddhist teaching on the 4 Vessels becomes useful as we liken it to ourselves, how we sculpt ourselves in practice, put ourselves into the fire and as a result we have a useful vessel to do our life well. This teaching is a symbolic representation that describes the human systems and the different challenges we face. A vessel suggests it holds or stores something, in this case your body contains your soul, subtle experiences and everything you receive.

Closed Vessels a pot that has no opening, suggesting that it can’t receive anything. It is closed off to all. I am sure most of us can relate to this as at one point in our live’s we have shut down and shut out to protect and avoid the possibility of pain and suffering. However, as we close to what causes us pain we also close to that which brings joy. This image of a closed vessel give us a better understanding when we don’t want to communicated, listen or look at source of problem as we are imprisoned within ourselves. 

Tilted Vessels a pot that is mis-shaped, so one can’t fill it to maximum capacity. This is the understanding that our physical, energetic or mental body might not be able to see beyond it’s limited beliefs that distort the perspective and keep it attached to the smallness of self. This becomes a crutch of blaming ourselves and others for the lack we feel in our lives and the tilted view point of ourselves and the reasons we can’t hold more.

Dirty Vessel is a container that has dirt in it, this dirt is a symbolic depiction of our prior conditioning, how our past negative experiences, impression we call samskaras influence the current perception of life, our emotional state and how we behave motivated by the negative dirt stuck in us, which interferes with the ability to see, think and act clearly as it corrupts and contaminates even the Joyous moments of our lives, the toxicity of unresolved stuff prevents us really celebrating our lives.

Leaky Vessel suggests that there are cracks that prevent us from holding, utilising and or being effective. We can hear and receive, knowing it’s importance and have good intentions…but get distracted easily and it dissipates our energy, vitality and we waste our time on things that distract us that might not be helpful or useful. 

(Stage 1) Self-Awareness brings our attention to contemplate and understand maybe today which vessel we relate to more. Coming to accept what is, then empowering ourselves to use our practice to heal, sooth, reshape our bodies, energy and mind to transform our present state to optimise our fullest potential. To celebrate, be radiant, to thrive in our lives regardless of what is going on. 

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All of the light of our intelligence, Prajna, and the innate wisdom, Buddhi, go through the first 5 stages of Yoga (1.) Self-Awareness, (2.) Understanding, (3.) Acceptance, (4.) Discipline and (5.) Actualisation, to go beyond the limited Self, beliefs and karma.

This suggested method of working through these stages gives a clear path to liberation.

First we become self-aware, awake, mindful.

Second we identify and understand what triggers us, how we habitually react and delay the gratification and pause checking in with a set intention to practice and even a greater intention aligned to our dharma and commit to reinforce this intention as we move forward into our lives. This understanding of what you need forms a relationship to the Self as you connect with your inner intelligence, Prajna and innate wisdom, Buddhi. This connection will motivate you to approach what is arising in any given moment with a clearer path to find lasting fulfilment, contentment and even liberation from that which is causing you suffering

Third from a calmer place that is less reactive, we expand our viewpoint, empower ourselves to take responsibility for our part in what is arising and recognise our choices With awareness and understanding we can recognise what is motivating us, is it our shadow self or our light? Is it negativity or positivity? With this there is an admission of acceptance of what is as we practice cultivating loving awareness, friendliness, joy and compassion in practice YS 1.33, we embrace our humanity, forgive ourselves as we are perfectly imperfect as we see that our mistakes are our greatest teachers and emphasise self-love as we accept ourselves, our lives and what is just as it is. This establishes a sacred space where we can contently abide. 

Fourth, this then empowers us to re-engage with our intention, access the unlimited resource of energy to fuel us to take wise actions to show up in our lives and to live to our fullest potential as we are connected to our unique purpose of embodiment. 

We then enter the 6th stage of Yoga, Self-Transcendence, that we go beyond our limiting beliefs of ourselves, others and the life around us. We heal, transform old ways and surpass lessons we brought with us into this lifetime and even the ones we acquired as a result of being embodied as a human. Entering this stage where we outshine the past and receive an evolutionary upgrade so our causal body can move closer to its true desire: to be liberated from re-birth.

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Spanda or vibration of the movement or wave of consciousness – physical essence of consciousness

Our practice is to attend to this pulse of consciousness and to the principle of Spanda expressing it’s self through you as you. Spanda is the joyful impulse to create harmony and enjoy life. We practice wakefully as we take action, aware of the insight of the nature of consciousness embodied as form, expressing itself creatively. Open to grace in every moment, there is no distinction between the spiritual and the mundane, everything is a teacher expressing itself as Spanda, through you, as you and working with you and for you to wake you up to its presence in everything. 

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8 Limbs of Yoga

1. Yamas 2. Niyamas 3. Asana 4. Pranayama 5. Pratyahara 6. Dharana 7. Dhyana 8. Samadhi

This is what is suggested as practice Self-Awareness, Understanding, Acceptance and then Discipline to become Self – Actualised, to Self-Transcend and Self-Transform as a liberated causal experience from rebirth which is called Kaivalya. Most of us will be dancing through the first 4 stages most of our life, however there may come a point where there is an unfolding into the further stages, but until then we practice. 

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Serenity Prayer: 

God grant me the serenity

to accept the thing I cannot change, 

the courage to change the things I can 

and the wisdom to know the difference.

Acceptance opens the door to learning. To approach practice with a beginners mind, to be open to receive what needs to be seen, experienced and felt, then to deeply understand in a supportive practice allowing the loving space you create to assist your growth. Life is always changing, there is always some new situation, person that brings stuff up in ourselves which becomes an opportunity to practice self-awareness (dissolving Avidya), understanding (dissolving Asmita) and then to gift ourselves a tender space to feel those old and new roots that get triggers we find an ability to accept (dissolving Dvesa) empowering ourselves to make wiser decisions to best navigate our lives with Grace. This is the next stage of Yoga to take wise action in a disciplined practice shaping our Karma (choices, actions)

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Yoga is a state of mind, not something to do, it’s a work in, not a work out. So when we practice creating a pose, refining the mind to rest on the breath, sensation and light. We notice stuff arise in the form of thought, emotion and sensation. We do have the opportunity to understand WHY this is percolating up. HOW does it express itself. WHERE are you experiencing it. HOW old is it? WHAT is it trying to tell you? WHAT colour, shape, image, sensation is it? See, listen and be open to receive what needs to be expressed, seen and heard.

I will offer you a map that has been useful in Asana practice. The map is based on the Granthis – the Physical, Psycho-Emotional Knots we hold in all of us. With the Granthis as a focus we will need to address the Chakras and open specific ones in deep meditation. What you experience in wakeful states is the Granthis releasing, opening and reshaping. These “knots” inhibit a healthy pranic flow of intelligence and function in these Chakra centres.

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We use our practice as the opportunity to have an honest self-reflection on the distorted negative illusions we recycle, then open to more positive truths. Self-honesty is an honest look at ourselves preparing us to be humble, compassionate and regain our serenity, this develops trust in ourselves to make wiser decision from a place of knowing what is truly important to us. 

The goal of working through these stages is to arrive to Citta Vritti Nirodha – Stilling the roaming tendencies of our heart mind. First we need to become aware of those tendencies, issues, disturbances and habits that cause the Citta to roam. As we practice listening to Buddhi, making informed decisions using Prajna we recognise the pain and suffering that is present. We become aware of our bias, judgements, insanity, habitual patterns and our “stuff”. Sutra 2.27 states that Self-Awareness is the first step to liberation as we heighten our awareness of the human condition of what is going on to cause the Citta to wander. To read more and to practice online with Zephyr Wildman, click here.

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