In a couple of weeks, I'm going to start teaching at Yoga Garden Mpls in Northeast Minneapolis. Laurel van Matre a local Anusara inspired instructor (and my sometimes teacher) is the owner. She takes inspiration from her other gig as a gardener, so the space is akin to a beautiful landscape--lovely natural lighting, instantaneous comfort and beautiful succulents line the walls.
The loft style space is ultra modern without any pretension and is easy to find.
I will be teaching a Wednesday Workshop from 1:00-2:30 in which we'll truly dig into a pose or a body part or maybe even some mantra practice. Once I figure it out, I plan to post my monthly schedule for the workshops ahead of time. Stay tuned for that.
I will also be teaching Sunday mornings (not quite mornings, though for the hungover crowd) from 11:30-1:00. This will be a classic vinyasa flow with super groovy music and an always exciting and highly anticipated peak pose.
If you're in the Minneapolis area, come by and check out the studio. Laurel's classes are great as well and she really knows her stuff. You can also check it out on the web at yogagardenmpls.com
See you soon!
Yoga Garden
1229 Tyler Street NE Suite 140
Niyamas: Svadhyaya
Sunday, August 7, 2011
Svadhyaya the fourth of five niyamas is the "study of one's self."
In Living the Yamas and Niyamas by Aadil Palkhivala, he writes:
When we first begin a yoga practice, there are many overwhelming and potentially confusing new concepts, i.e. "you want me to put my foot where?" and "why are we chanting om?" After a few classes, as we begin to get more comfortable with our teachers and begin to enjoy the after-effects of practice, we may begin to notice a new sense of ourselves that we'd never experienced prior. The sense that we feel more alive, or that we have musculature that we never even knew about. This turning inward and observing your personal growth is the essence of the fourth niyama. You can even begin your classes by asking yourself, "what did I come here to achieve?" And, any answer is the right one for you today, even if it is six-pack abs or peace of mind. They are all just stepping stones along the path.
In terms of your asana practice, svadhyaya is the part of the practice in which you tune in to what you are feeling. From the observation deck of the mind, you begin practice by sensing--how does your breath feel as you embark upon your practice? What bodily sensations are you experiencing? What is your mental state?
Observe, non-judgmentally, the state of your being prior to practice. And then you continuously check in as you progress. After each pose, come back to your observation tower and have a look. Have you been able to increase the flow of prana? Is your breath calm, steady and deep? Is the body becoming more supple, or are you holding tension? How about your mind? Are you making grocery lists and envying your neighbor's bakasana or can you quiet the ticker tape of the mind and tune into your practice?
In terms of your day-to-day life practice, svadhyaya is put into practice by watching your emotional states. Especially those that are uncomfortable such as anger, shame or sadness. Was it an external force that created your emotional state? If so, in the future, rather than jumping to an increased emotional state, can you begin to step back and observe the situation, observe the activity of the mind before your reactive sense of self (EGO) flies off the handle?
This capability is years in the making--and isn't easy. But the more often you come to the mat and come to the cushion, the more you can "study the self" to be able to soothe your potential reactive mind before it even starts.
This practice of yoga is all about self-transformation--the possibility of waking up to experience the joy of the real you. So quite naturally, you have to take a darn good look at yourself, spend some time with your svadhyaya practice, before you can begin to make true, effective progress.
In Living the Yamas and Niyamas by Aadil Palkhivala, he writes:
"As yoga teachers, it's our responsibility to help students develop a practice of
constant inner reflection so that they will become aware of the changes that yoga is making.
This can be done by asking such questions as, "Why are you here?
If you had all the money, all the time, all the energy you wanted, what would you do with your life?" In my teaching, I find that these sorts of questions stimulate the practice of svadhyaya"
When we first begin a yoga practice, there are many overwhelming and potentially confusing new concepts, i.e. "you want me to put my foot where?" and "why are we chanting om?" After a few classes, as we begin to get more comfortable with our teachers and begin to enjoy the after-effects of practice, we may begin to notice a new sense of ourselves that we'd never experienced prior. The sense that we feel more alive, or that we have musculature that we never even knew about. This turning inward and observing your personal growth is the essence of the fourth niyama. You can even begin your classes by asking yourself, "what did I come here to achieve?" And, any answer is the right one for you today, even if it is six-pack abs or peace of mind. They are all just stepping stones along the path.
In terms of your asana practice, svadhyaya is the part of the practice in which you tune in to what you are feeling. From the observation deck of the mind, you begin practice by sensing--how does your breath feel as you embark upon your practice? What bodily sensations are you experiencing? What is your mental state?
Observe, non-judgmentally, the state of your being prior to practice. And then you continuously check in as you progress. After each pose, come back to your observation tower and have a look. Have you been able to increase the flow of prana? Is your breath calm, steady and deep? Is the body becoming more supple, or are you holding tension? How about your mind? Are you making grocery lists and envying your neighbor's bakasana or can you quiet the ticker tape of the mind and tune into your practice?
In terms of your day-to-day life practice, svadhyaya is put into practice by watching your emotional states. Especially those that are uncomfortable such as anger, shame or sadness. Was it an external force that created your emotional state? If so, in the future, rather than jumping to an increased emotional state, can you begin to step back and observe the situation, observe the activity of the mind before your reactive sense of self (EGO) flies off the handle?
This capability is years in the making--and isn't easy. But the more often you come to the mat and come to the cushion, the more you can "study the self" to be able to soothe your potential reactive mind before it even starts.
This practice of yoga is all about self-transformation--the possibility of waking up to experience the joy of the real you. So quite naturally, you have to take a darn good look at yourself, spend some time with your svadhyaya practice, before you can begin to make true, effective progress.
Niyamas: Tapas
Sunday, June 26, 2011
Tapas the third niyama translates as discipline or austerity, but can be better understood as "heat" or something, the thing, that drives your practice.
The more regularly you practice, the more momentum or heat you are able to create to feed the continuation of your practice.
You practice, you begin to see results.
You practice regularly, your life begins to change.
The benefits of yoga asana practice are many--physically, mentally, emotionally--they are too numerous to list. The benefits of a meditation practice are also many--mental clarity, more level emotional state--again too numerous to create a simple list.
Despite the ability of these disciplines to heal the body, mind and spirit, there is a catch.
Isn't there always a catch?
It is this: in order to achieve the much desired benefits of practice, one must cultivate a regularity of practice. Through this regularity, we can begin to see our own weak spots, the areas of our lives on which we need to focus. If we only practice yoga asana once a week and meditate once a month, we are not exposed to the particulars of our own needs. How can we begin to listen to the focus of our thoughts--which may bring to light our personal samskaras or life patterns--if we don't sit down and do so each day?
Well, simply put, we cannot.
In this lifetime, if you wish to shed light on the true nature of your Self, if you wish to discover the fullness of life available to you (it's in there), come to the mat regularly and come to the meditation cushion even more often.
Nothing that's worth achieving comes easily. But the more consistently you practice, the more tapas you create, the more clarity you will have to see your Self as you really are.
The more regularly you practice, the more momentum or heat you are able to create to feed the continuation of your practice.
You practice, you begin to see results.
You practice regularly, your life begins to change.
The benefits of yoga asana practice are many--physically, mentally, emotionally--they are too numerous to list. The benefits of a meditation practice are also many--mental clarity, more level emotional state--again too numerous to create a simple list.
Despite the ability of these disciplines to heal the body, mind and spirit, there is a catch.
Isn't there always a catch?
It is this: in order to achieve the much desired benefits of practice, one must cultivate a regularity of practice. Through this regularity, we can begin to see our own weak spots, the areas of our lives on which we need to focus. If we only practice yoga asana once a week and meditate once a month, we are not exposed to the particulars of our own needs. How can we begin to listen to the focus of our thoughts--which may bring to light our personal samskaras or life patterns--if we don't sit down and do so each day?
Well, simply put, we cannot.
In this lifetime, if you wish to shed light on the true nature of your Self, if you wish to discover the fullness of life available to you (it's in there), come to the mat regularly and come to the meditation cushion even more often.
Nothing that's worth achieving comes easily. But the more consistently you practice, the more tapas you create, the more clarity you will have to see your Self as you really are.
Spring Cleaning: Ardha Matsyendrasana
Saturday, April 9, 2011
 |
| With hand wrapped |
Twisting is also great for spinal health, encouraging each vertebra to retain maximum mobility and strengthening the spine.
 | |
| Hooked opposite elbow |
To get into Ardha Matsyendrasana or "Lord of the Fishes" pose, begin with your left leg extended and your right leg crossed over the midline to the outer left knee.
Pin down the big toe ball mound of the right foot and fold the left foot toward your right hip (if you have the flexibility--if not, work with a strong flexed straight leg)
Make sure both sitting bones are evenly pressing into the mat. Draw the spine long, stacking one vertebra on top of the next with an inhale. As you exhale begin to turn the torso to the right. If you have open enough shoulders, you may consider hooking the left elbow to the outer right knee. Keep the head in line with the spine. Continue to press the left sitting bone down--it's going to want to pop up.
Don't get stuck here! The tendency in twisting is to go as far as you can and stop.
Continue to draw the spine long with inhales and twist open with exhales.
You may feel quite constricting in the low belly. This is normal and in fact, what you're going for here. Ardha Matsyendrasana is a closed twist, so it tends to feel more compressed.
Stay as long as it serves you, find a neutral position in between (dandasana works great) and then it's on to side number two.
Niyamas: Santosha
Thursday, March 31, 2011
The second niyama or individual conduct is also the namesake of this blog--Santosha.
If you're curious as to why I chose this as its name, check out the very first post. If you're curious what a niyama could possibly be, check out the first posting on Yamas. Good? Good.
Okay, here we go.
Santosha can be summed up in a single word--contentment. Not happiness or joy, mind you. But straightforward contentment--not happy, not sad.
In my interpretation of santosha, when we practice the second niyama, we are striving for a sense of peace of mind in each moment. It is absolutely impossible to be happy and joyous at each moment in our lives--we are bound to experience pain and suffering on some level at some time. But through regular practice--daily asana, meditation and whatever other yogic practices move you, we begin to develop the tools to face each challenge of life and remain content in those moments.
This sense of contentment will not come easily. Through years and years of practice, you will begin to see the world with a discerning eye, enough to realize that to experience a moment fully, any moment, you must experience all the joy and pain available in it. And then to take the next step, you can have peace of mind within that moment.
Allow me to offer a daily life example.
Many people dislike their jobs, correct? But also consider that the daily grind of going to work is a necessary evil to pay the bills, afford a family, etc.
I think that within this negative feeling toward your job, that there is the possibility for contentment, despite the suffering. There is the possibility to slightly shift your perspective to recognize that even though you have aspirations of being something bigger and better in your life, that this present moment experience of your job is a natural stepping stone. Can you try to find some sense of santosha there? Can you try to see the peace available through moment to moment awareness?
How do we practice santosha on the mat/meditation cushion?
I think we have to be content within each practice that we showed up to do the work. Not every asana practice will produce amazing results. At times you will be able to stay in headstand for 5 minutes and at other times, you will fall out on to your back. Sometimes in your meditation, you will easily find single-pointed awareness and sometimes your mind will be a gaggle of monkeys. Can you simultaneously practice non-attachment to the moments that are "good" and contentment with each experience no matter the outcome? This is the beginning of your santosha work.
If you're curious as to why I chose this as its name, check out the very first post. If you're curious what a niyama could possibly be, check out the first posting on Yamas. Good? Good.
Okay, here we go.
Santosha can be summed up in a single word--contentment. Not happiness or joy, mind you. But straightforward contentment--not happy, not sad.
In my interpretation of santosha, when we practice the second niyama, we are striving for a sense of peace of mind in each moment. It is absolutely impossible to be happy and joyous at each moment in our lives--we are bound to experience pain and suffering on some level at some time. But through regular practice--daily asana, meditation and whatever other yogic practices move you, we begin to develop the tools to face each challenge of life and remain content in those moments.
This sense of contentment will not come easily. Through years and years of practice, you will begin to see the world with a discerning eye, enough to realize that to experience a moment fully, any moment, you must experience all the joy and pain available in it. And then to take the next step, you can have peace of mind within that moment.
Allow me to offer a daily life example.
Many people dislike their jobs, correct? But also consider that the daily grind of going to work is a necessary evil to pay the bills, afford a family, etc.
I think that within this negative feeling toward your job, that there is the possibility for contentment, despite the suffering. There is the possibility to slightly shift your perspective to recognize that even though you have aspirations of being something bigger and better in your life, that this present moment experience of your job is a natural stepping stone. Can you try to find some sense of santosha there? Can you try to see the peace available through moment to moment awareness?
How do we practice santosha on the mat/meditation cushion?
I think we have to be content within each practice that we showed up to do the work. Not every asana practice will produce amazing results. At times you will be able to stay in headstand for 5 minutes and at other times, you will fall out on to your back. Sometimes in your meditation, you will easily find single-pointed awareness and sometimes your mind will be a gaggle of monkeys. Can you simultaneously practice non-attachment to the moments that are "good" and contentment with each experience no matter the outcome? This is the beginning of your santosha work.
Niyamas: Saucha
Thursday, February 24, 2011
The second limb on the Raja yoga path is Niyamas. In Bringing Yoga to Life by Donna Farhi, she refers to niyamas as "inner observances" which act as a code for living soulfully. (p. 31)
They can also be considered "individual conduct" as the yamas (the first limb on the 8-limbed path) were defined as "social conduct."
The niyamas in order are:
1. saucha: cleanliness/purity
2. santosha: contentment
3. tapas: austerity/discipline
4. swadhyaya: study
5. isvarapranidhana: surrender to the divine
Practicing the niyamas means it's time to turn inward. Each yama is best begun by looking inward, but with each niyama, the entire practice is about you. It's time here to do some examination of us before we proceed further along the path.
The first niyama, which can be translated as cleanliness and/or purity, is saucha.
These directives, the "to do lists" of the niyamas are truly of an individual nature--no one else can decide for you what it means to live with purity. While there is a hygienic component (a slovenly yogini is certainly not practicing purely) this niyama is about being the best person that you can.
How? I think it's up to us individually to decide.
We have so many choices to make--daily small choices and larger life choices. The options are overwhelming at times--to be a vegetarian or not? To have children or not? To buy organic or not? Why? To drive or take the bus? Etc, etc, ad nauseum.
I think a good practice for ourselves is to daily ask ourselves why we do something a certain way, or why it is that we think a certain thing. This sort of self-questioning is a good way to determine whether or not we are choosing a lifestyle which is to our best benefit. It's also a good way for us to question our own sense of reality. Assuming that everything is real is one of the four flawed perceptions. Can you expand your notion of reality?
We may even want to examine which yoga practice is best for us. For some of us, the practice of yoga asana is not the best way forward. Especially for those of us who have intense injuries or are entering this practice later in our lives--we may want to consider other options--perhaps bhakti yoga, the yoga of devotion or jnana yoga, the yoga of wisdom are better suited to our individual needs.
Start practicing saucha by asking some questions. They don't have to be big, but this daily practice may provide you with the insight you need to live with a pure heart and mind. Choose pathways that will best allow you to actualize your potential for pure consciousness.
They can also be considered "individual conduct" as the yamas (the first limb on the 8-limbed path) were defined as "social conduct."
The niyamas in order are:
1. saucha: cleanliness/purity
2. santosha: contentment
3. tapas: austerity/discipline
4. swadhyaya: study
5. isvarapranidhana: surrender to the divine
Practicing the niyamas means it's time to turn inward. Each yama is best begun by looking inward, but with each niyama, the entire practice is about you. It's time here to do some examination of us before we proceed further along the path.
The first niyama, which can be translated as cleanliness and/or purity, is saucha.
These directives, the "to do lists" of the niyamas are truly of an individual nature--no one else can decide for you what it means to live with purity. While there is a hygienic component (a slovenly yogini is certainly not practicing purely) this niyama is about being the best person that you can.
How? I think it's up to us individually to decide.
We have so many choices to make--daily small choices and larger life choices. The options are overwhelming at times--to be a vegetarian or not? To have children or not? To buy organic or not? Why? To drive or take the bus? Etc, etc, ad nauseum.
I think a good practice for ourselves is to daily ask ourselves why we do something a certain way, or why it is that we think a certain thing. This sort of self-questioning is a good way to determine whether or not we are choosing a lifestyle which is to our best benefit. It's also a good way for us to question our own sense of reality. Assuming that everything is real is one of the four flawed perceptions. Can you expand your notion of reality?
We may even want to examine which yoga practice is best for us. For some of us, the practice of yoga asana is not the best way forward. Especially for those of us who have intense injuries or are entering this practice later in our lives--we may want to consider other options--perhaps bhakti yoga, the yoga of devotion or jnana yoga, the yoga of wisdom are better suited to our individual needs.
Start practicing saucha by asking some questions. They don't have to be big, but this daily practice may provide you with the insight you need to live with a pure heart and mind. Choose pathways that will best allow you to actualize your potential for pure consciousness.
Yamas: Aparigraha
Sunday, January 30, 2011
Here in the West, we should want for nothing.
Most of us have ample food, housing, clothing and means of transportation, but it is somehow never enough. We spend our days thinking about what we "need" in order to make our lives better, more livable. If I only had _______ then my life would be better. You can insert material possessions, emotions, knowledge, a better yoga practice; there's always something.
On and on. Day in, day out.
The fifth and final yama is aparigraga which can be translated as non-attachment and also non-covetousness. If any of us take a moment of repose to ponder why exactly we want whatever it is that we want, it's often to fill a need other than that which the object serves. If we ponder why it is that we're attached to something, it is often out of fear of losing it. And through that loss, a void will form which we'll be unable to fill.
Now, I'm not talking about specific things that we need to function in day-to-day life--food, shelter--or things that serve a purpose--cars, computers--but rather the constant need to consume. The ever-present void that we feel unless we're obtaining something. Again, that notion that something will be the tipping point between our lives of suffering and a life in which we are fully alive. And then we tend to cling to those things, as though they are the engine that keeps us going.
In action, Aparigraha gives us the opportunity to work on "letting go" while simultaneously trying to squelch the fires of desire. As in the previous four yamas, a fantastic place to start is with the self.
Take a little inventory and note your desires. Not your life goals, but the things which you covet. Good examples are power, a better body, money, a stronger yoga practice, people, etc.
And then a good practice is to notice how much of the time your mind is consumed by thoughts of these possessions or attachments. How much of your time is spent desiring a different life than the one that you have or clinging to the life that you "have"?
How are we going to stop suffering in attachment and desire in this life and simultaneously start living?
Well, I don't know. I mean, I have a few ideas, which I'll share, but I won't pretend to have life figured out. I'm just as much on the path as the next guy.
But here goes.
Desire is often rooted in fear. Attachment is also rooted in fear.
We are often attached to notions that we have of ourselves. The ego (ahamkara) is strong and loud. It takes lifetimes of practice to quiet its yearnings. Now is as good a time as any to begin.
On the mat, notice your tendency to cling to one style, one teacher, or even your ability to do a pose. Take a note of these attachments and try to use aparigraha to let go.
In your life, notice your tendency to cling to people, possessions, money, and power. Why? What is the root of these attachments? Maybe even take some time to consider what would happen if they went away--people will die, money will run out, power will fade, possessions will turn to carbon...
With each contemplation, note your reaction. Can you begin to ease your grip on these things?
The ultimate goal of a yoga practice is to let go of the false self and realize the true Self.
I have talked much about this in previous posts--about the 8-limbed path of Raja yoga and it's ultimate goal of Self-revelation. Aparigraha is just one step along the way, one which isn't going to be easy--attachment and desire are deep-seated--but one which we must take if we are to make it to the end.
Most of us have ample food, housing, clothing and means of transportation, but it is somehow never enough. We spend our days thinking about what we "need" in order to make our lives better, more livable. If I only had _______ then my life would be better. You can insert material possessions, emotions, knowledge, a better yoga practice; there's always something.
On and on. Day in, day out.
The fifth and final yama is aparigraga which can be translated as non-attachment and also non-covetousness. If any of us take a moment of repose to ponder why exactly we want whatever it is that we want, it's often to fill a need other than that which the object serves. If we ponder why it is that we're attached to something, it is often out of fear of losing it. And through that loss, a void will form which we'll be unable to fill.
Now, I'm not talking about specific things that we need to function in day-to-day life--food, shelter--or things that serve a purpose--cars, computers--but rather the constant need to consume. The ever-present void that we feel unless we're obtaining something. Again, that notion that something will be the tipping point between our lives of suffering and a life in which we are fully alive. And then we tend to cling to those things, as though they are the engine that keeps us going.
In action, Aparigraha gives us the opportunity to work on "letting go" while simultaneously trying to squelch the fires of desire. As in the previous four yamas, a fantastic place to start is with the self.
Take a little inventory and note your desires. Not your life goals, but the things which you covet. Good examples are power, a better body, money, a stronger yoga practice, people, etc.
And then a good practice is to notice how much of the time your mind is consumed by thoughts of these possessions or attachments. How much of your time is spent desiring a different life than the one that you have or clinging to the life that you "have"?
How are we going to stop suffering in attachment and desire in this life and simultaneously start living?
Well, I don't know. I mean, I have a few ideas, which I'll share, but I won't pretend to have life figured out. I'm just as much on the path as the next guy.
But here goes.
Desire is often rooted in fear. Attachment is also rooted in fear.
We are often attached to notions that we have of ourselves. The ego (ahamkara) is strong and loud. It takes lifetimes of practice to quiet its yearnings. Now is as good a time as any to begin.
On the mat, notice your tendency to cling to one style, one teacher, or even your ability to do a pose. Take a note of these attachments and try to use aparigraha to let go.
In your life, notice your tendency to cling to people, possessions, money, and power. Why? What is the root of these attachments? Maybe even take some time to consider what would happen if they went away--people will die, money will run out, power will fade, possessions will turn to carbon...
With each contemplation, note your reaction. Can you begin to ease your grip on these things?
The ultimate goal of a yoga practice is to let go of the false self and realize the true Self.
I have talked much about this in previous posts--about the 8-limbed path of Raja yoga and it's ultimate goal of Self-revelation. Aparigraha is just one step along the way, one which isn't going to be easy--attachment and desire are deep-seated--but one which we must take if we are to make it to the end.
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