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yoga philosophy

100% Pure 💕

fitness, health, Inspiration, lifestyle, pilates, Space Foundation, yin, yoga, yoga philosophy
Some might find it dancing in the Boiler Room at the BIG DAY OUT 💃🏻
I’ve felt it looking into the eye of my newborn 💕
You might have heard the whisperings of Samadhi on the ocean breeze that day you sat and cried your little heart out after another break up. You cried so hard that in the end all that was left was peace.
The yogis call it Samadhi- a state of deep and pure love.
Literally, Samadhi is to establish or make firm. Broken down, In Sanskrit, Sam means together or integrated; a towards; and dha to get, or to hold- or put together to acquire integration, wholeness or truth.It is the eighth and final Limb of Patanjali’s Yoga Sutras, with three intensities or depths:
  1. Laja Samadhi- latent or potential level- begins in deep meditation or trance, or dancing. I think when I let go and surrender to god or am in Isvara Pranidhana and have complete trust I achieve this- that knowing feeling of grace and true trust and wonderment at life. It is a state of joy, deep and general well being. Dancing to my favourite band; looking at my newborn; in my mothers arms; in my favourite yoga pose, being adjusted by one of my wonderful yoga teachers- embodying love
  2. Savikalpa Samadhi- initial temporary state of full Samadhi. The conscious mind is still active and so is your imagination. The mind is quiet and has released desires, we get a taste of bliss; beingness but we might still be attached with the body and the attractions of the world. This might be momentary in svanasana after a massive yoga class where you were consistent and true and practised with integrity.
  3. Nirvikalpa Samadhi(orSahaja Samadhi)- end result. The mind is under control- no more desires or wishes, everything is one. Pure awareness remains ; nothing is missing – pure Wholeness and Perfection. – Pure bliss- not only feeling it but being the bliss- you’ve achieved the union(Yoke,or yoga)! and love- your heart is larger than the universe itself- or it is the universe. All cells of the physical body are flooded with the Ocean of Divine Love and Divine Bliss for any period of duration—hours, days, weeks, until you shift your awareness from the soul back to the physical body. Strange happenings may occur- better health as divine grace sustains the body, better feelings; and miraculous happenings may occur in connection with the Enlightened one. It’s possible to stay in Nirvikalpa Samadhi whilst being functional in our world.
Following these three levels, comes Mahasamadhi (ór great samadhi)–namely death or Nirvana. The final departure from every infinitesimal piece of attachment or karma as complete surrender unto God occurs and we are and dissolved into the divine. We transcend to worlds beyond karma and return to God, merging into transcendental Bliss.
A master said-‘Above the toil of life my soul is a bird of fire winging the Infinite’.
How can you invoke bliss, infinite possibilities and be in peace today? In each posture, each breath, each thought? How can you move to let go of desire, attachment to an outcome, to surrender to bliss and transmute into that bliss.
Love and blessings,
Rochelle

How to get By (How to get High)

fitness, health, Inspiration, lifestyle, Space Foundation, yoga, yoga philosophy

There ain’t nothing more inspiring than someone on purpose. Someone walking the talk. You know what I mean. That one friend you have that is just doing their thang like they mean it – day in; day out.

You look at them and think – “How the f*ck do they do that? How do they know what the heck they are doing?” We’ve got an inkling on what is going down. And it does not involve going to the bar every weekend.

“Breath is the new Black”

If you don’t breathe you will die . Its that simple darlin’. The breath is what connects you to all-that-is. Its the basic in your winter-spring-summer-autumn wardrobe no matter what is going on outside. Keep it moving. keep it flowing. Keep it long and consistent and clean. The yogis  and modern-day mystics use prana-yama (Literally the restraint of or control of the life force (prana). Most yoga teachers will teach an element of breath work, and in vinyasa it is a foundational element of the style of yoga we practice. We recommend check out some of the vids on Yogaglo like this one on Ujjayi. You can also find lots of free stuff online just search pranayama  or even better – come to class. 

Once we have the breath under a semblance of control, that cool-cat Patanjali thought that we could move onto pratyahara or the withdrawal of the senses.

I like to call it “Sensory transcendence” .

 As we take the each of these steps along the road to enlightenment (or at least a step towards a calmer mind) we move closer to the truth of all that is.

Ya see you have got to Tune out to Tune in

Tis’ as easy  as sweet apple pie- shut your eyes and become aware of your inner world. There is some really cool shizzle going on in there…… Shut down the external noise and become aware of what is going on for you. Ya know- your gut feelings- those one that scream at ya and sometimes you just ignore them.

My great teacher @michelle_cassidy taught me that once you get clear, you can begin to take right action, and from there you can trust that everything will unfold as it should.

Aloha,

Rochelle

 

Meditation

Lets go DEEP: Waves and the substance from which they arise are one and the same 🙏🏾

health, Inspiration, lifestyle, Space Foundation, yoga, yoga philosophy

Svadhyaya

That mystery niyama? It’s svadhyaya—“self-study,” although the translation is a bit awkward. This Sanskrit word, like many, has a richer history than can easily be captured in one or two English words. Even within the Yoga Sutra (the bible of yoga, so to speak) the term svadhyaya picks up increasingly richer meaning as it winds its way through the first two chapters.

To translate svadhyaya as “self-study” is, on the surface of things, quite precise. The first part of the word—sva—means “self.” The second part—dhyaya—is derived from the verb root dhyai, which means “to contemplate, to think on, to recollect, or to call to mind.” Thus, it works to translate dhyaya as “study”—to study one’s own self.

But we Westerners carry some baggage along with the concept of self-study. In the West, the study of one’s self is psychoanalysis and this is not what yogis had in mind. Analysis of our thoughts, feelings, associations, and fantasies is not what svadhyaya is about. To get at that, we need to approach our subject from a different angle.

The Nature of the Self

Svadhyaya reveals itself in the traditional yoga teaching image of the ocean and its waves. Here, each wave, traveling across the surface of the sea, is likened to an individual being. It is distinguished by its location in space, as well as by other qualities, such as shape and color.

But the substance of every wave is the sea itself. Waves and the substance from which they arise are one and the same. And since individual waves are part of the sea, as they appear and disappear, they neither increase nor decrease the immensity of water in which they have their being. A wave is never other than the ocean—though it has its individual identity so long as it is manifested on the ocean’s surface.

The premise of svadhyaya is similar. Like the waves of the sea, it is said that individual awareness is never separate from the infinite consciousness in which it has its being. Individual minds have distinctive qualities, preferences, and colorings, but they are not entirely autonomous. Each mind is a wave in a vast expanse of consciousness.

Individual minds have distinctive qualities, preferences, and colorings, but they are not entirely autonomous.

The aim of svadhyaya is to bring the experience of that immense Consciousness, the Self, to awareness (these words are capitalized here to set them apart from ordinary consciousness and self-identity). Just as we might theorize that one day a wave could discover its watery nature, so a human being may discover the deep Consciousness that is the substance of individual awareness. It is this process of Self-discovery that is the essence of svadhyaya.

But to say that Consciousness may be brought to awareness, or “known,” does not mean the Self is an object, like a book or a piece of fruit. We can never claim to have stumbled upon the Self like we would a piece of loose change in a parking lot. Just as a wave cannot be the possessor of the ocean, the Self cannot be possessed by individual awareness.

Instead the Self must be experienced as the deep basis of individual awareness, and this is possible only when the mind can grasp its own underlying nature (sva) through yogic means. Broadly speaking, we could say that all yoga leads to svadhyaya, but certain specific methods are more closely associated with it. The sages tell us that we are the Self and that to “study” it is to gradually know it. The specific techniques for gaining this kind of experiential knowledge are collectively called svadhyaya.

Western Counterparts

The concept of svadhyaya is not limited to the East. In every age and place, East and West, poets, mystics, and philosophers have explored its ramifications. Shakespeare opens Sonnet 53 with these intriguing lines:

What is your substance, whereof are you made,
That millions of strange shadows on you tend?
Since every one hath, every one, one shade,
And you, but one, can every shadow lend.

If we interpret the words shadow and shade to mean individual human souls, then Shakespeare is portraying us all as strange shadows—shades who only darkly reveal the light dwelling within us. To paraphrase Shakespeare, then, we might ask, what is the substance in which every individual soul has its existence? As we have seen, this is svadhyaya’s essential question.

Walt Whitman, in Leaves of Grass, also illumines the concept of svadhyaya, but with a different kind of imagery. Whitman speaks in the first person, and in a voice that bridges the finite and infinite. Here are some lines from “Song of Myself”:

I celebrate myself, and sing myself,
And what I assume you shall assume,
For every atom belonging to me as good belongs to you. . . .

Myself moving forward then and now and forever,
Gathering and showing more always and with velocity,
Infinite and omnigenous. . . .

I am not an earth nor an adjunct of an earth,
I am the mate and companion of people, all just as immortal and fathomless as myself,
(They do not know how immortal, but I know.)

In his characteristic style and with unguarded innocence, Whitman proclaims here that his is a soul whose compass is universal. He speaks of himself as if he were both wave and sea—simultaneously embracing both. This is the vision of svadhyaya.

Inner Repetition

How can such a vision be part of our daily practice? An alternative translation of the word svadhyaya tells us that the word means “reciting, repeating, or rehearsing to one’s self.” Thus, svadhyaya consists of repeatedly impressing on the mind the idea of infinite Consciousness and returning again and again to an intuitive vision of it. This is accomplished through contemplative recitations (usually taken from sacred texts) and meditation on a mantra (mantra japa). It yields an increasingly transparent vision of the Self.

When the mind is transparent, when it is not distracted by competing thoughts or disturbed by likes and dislikes, it does not conceal the Self. At such times it is said to be sattvic—filled with sattva (the principle of clarity and even-mindedness). This state is the aim of svadhyaya for it allows the experience of Self-awareness to permeate the mind.

But if the mind obscures the Self, the mind is dark and insensitive to its underlying nature, and there can be little Self-knowledge. At such times it is said to be filled with tamas (the principle of obscuration). At other times, when the mind is distracted by desires and mundane involvements, it is said to be dominated byrajas (the principle of activity). Rajasic elements of mind need to be disciplined in order to acquire a taste for quietness, but when the mind is tamasic we need preparatory practice, drawing from the complete range of yoga disciplines, to prepare the way for svadhyaya.

{The Practice of Svadhyaya}

Look for inspirational scriptures, readings, poems, or lectures delivered by those who seem to have acquired inner knowledge.

 

Use these resources for contemplation of the Self.

 

Begin the practice of mantra japa—repetition of a mantra in meditation.

 

Rest in the mantra for 10–20 minutes each morning or evening (or both).

 

Let the silent witness, the indwelling consciousness in you, gradually awaken.

Contemplative Recitations

Over three millennia ago, poets of the Vedic age spoke of the Self as the One dwelling in the many, calling it the Purusha (the cosmic person), and described it as a being with “countless heads, countless eyes, and countless feet.” One of their hymns, the Purusha Sukta (the hymn devoted to the cosmic person), is one of the foremost sacred texts in the svadhyaya tradition. The first three verses, which follow, may be used for daily contemplation.

Om. With countless heads, countless eyes, countless feet,
Moving, yet the ground of all,
The Cosmic Person is beyond the reach of the senses.

He is all this, all that has been, and all that is to be.
He is the Lord of immortality, who expands Himself as food.
Such is His glory, and yet the Cosmic Person is more.

One part of Him is creation,
And three parts swell beyond as His boundless light.

This hymn speaks of the Self as the one among many who sees through the uncounted eyes of created beings; who is unlimited by time or space; who is the essence of the process of life-maintenance; and yet whose nature is only partially taken up by all this. Contemplating on such a presence—thinking and behaving as if it exists, and seeking to know it, though it is not seen or heard through the senses—is the first stage in svadhyaya.

Mantra Meditation

It is in mantra meditation that svadhyaya—silent, inner recitation—bears its fullest fruit. Repeating a mantra anchors the mind to one thought—a sound pregnant with the presence of the Self. Vyasa, the great commentator on Patanjali’s Yoga Sutra, confirms this in his commentary on sutra 2:2. There he says that svadhyaya means the repetition of purifying mantras. And in his commentary on sutra 1:25 he notes that there is a science of such mantras, “a particular knowledge of His name.” This knowledge lies at the heart of svadhyaya.

According to this tradition, mantras are given to students for protection and guidance. They are recited in the mind. But paradoxically, they are the source of inner silence, for when a mantra permeates the mind, it draws awareness in while the outward-going aspects of the mind become silent. Real silence in meditation is not the mind emptied of sound. It is the mysterious experience of the mind filled with the sound of a mantra.

When a mantra permeates the mind, it draws awareness in while the outward-going aspects of the mind become silent.

After first learning to observe the breath in the nostrils, beginning students are usually given the mantra soham (pronounced so with the inhalation and hum with the exhalation). This starts the process of quieting the mind and awakening the inner witness, for soham means, “that…I am; the Self…I am.” Repeating soham is the first step in acquiring direct, intuitive knowledge of the Self. Thus it is in daily meditation that the practice of svadhyaya comes to fulfillment.

A Final Thought

In his own intimate way, Walt Whitman places a few final elements of svadhyaya before us for contemplation. Again, in “Song of Myself,” he avows that the Self is not running away, not struggling to keep the truth from us, not unresponsive to our efforts at Self-knowledge. Instead, he tells us that knowing the Self is the consummation of a search requiring patient and repeated effort. And most touchingly, as is the case with so many other revelations of being, he reports that the Self is nearby and filled with grace. In Whitman’s words:

Failing to fetch me at first keep encouraged,
Missing me one place search another,
I stop somewhere waiting for you.

 

Words and thoughts from our friends at Yoga International.

Your life becomes a Masterpiece when you learn to Master Peace ☮️

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Santosha: Contentment

In nearly every translation of Yoga Sutra II.42, santosha is interpreted as the greatest happiness, the underlying joy that cannot be shaken by life’s tough moments, by injustice, hardship, bad luck. “Contentment is really about accepting life as it is,” says Bell. “It’s not about creating perfection. Life will throw whatever it wants at you, and you ultimately have little control. Be welcoming of what you get.”

You can practice this on the mat quite easily, by acknowledging your tendency to strive to do a perfect pose and accepting the one you’ve got. “There’s no guarantee that you’ll get enlightened when you do a backbend with straight arms, or touch your hands to the floor in Uttanasana,” says Bell. “The process of santosha is relaxing into where you are in your pose right now and realizing that it is perfect.” Lasater compares santosha to the deep relaxation possible in Savasana (Corpse Pose). “You can’t run after contentment,” Lasater says. “It has to find you. All you can do is try to create the space for it.”

If you release your mind from constantly wanting your situation to be different, you’ll find more ease. “It’s not fatalism; it’s not to say you can’t change your reality,” says Cope. “But just for the moment, can you let go of the war with reality? If you do, you’ll be able to think more clearly and be more effective in making a difference.”

During those times when you don’t feel content, just act for one moment as if you were. You might kick-start a positive feedback loop, which can generate real contentment. It might feel absurd when your inner landscape isn’t shiny and bright, but the simple physical act of turning up the corners of your mouth can have amazing effects. “Smile,” suggests Devi. “It changes everything. Practicing smiling is like planting the seed of a mighty redwood. The body receives the smile, and contentment grows. Before you know it, you’re smiling all the time.” Whether you’re practicing asana or living life, remember to find joy in the experience.

 

Words via Our friends @ yogajournal.com

#justdoitanyway; Aparigraha /// non-attachment or non-greed 🙌🌟➔

fitness, lifestyle, Space Foundation, yoga, yoga philosophy

This weeks offering is from the lovely @emmanewlynyoga again- she breaks down aparigraha into understandable tid-bits for you to ponder…..

Aparigraha is the last of the five yamas of Patanjali’s Eight Limbs of Yoga. It often translates to ‘non-greed’, ‘non-possessiveness’, and ‘non-attachment’.

What does this yama teach us and how do we translate this on and off our mats?

The yamas are essentially moral guidelines by which to live with regard to our relationship with ourselves, and the world around us. These moral codes can be applied both on an off the yoga mat, helping us to practise not just for the benefit of ourselves, but for the world around us….

Patanjali’s yamas are:

Last but by no means least is Aparigraha, which often translates as ‘non-greed’, ‘non-possessiveness’, and ‘non-attachment’. The word ‘graha’ means to take, to seize, or to grab, ‘pari’ means ‘on all sides’, and the prefix ‘a’ negates the word itself  – basically, it means ‘non’. This important yama teaches us to take only what we need, keep only what serves us in the moment, and to let go when the time is right.

Let your concern be with the action alone, and never with the fruits of action. Do not let the results of your action be your motive, and do not be attached to inaction – Krishna

It’s not the destination, it’s the journey…..

Aparigraha is actually one of the central teachings in the Yogic text the Bhagavad Gita, in which Krishna shares one of the teachings that could perhaps be the most important lesson of all to learn: ‘Let your concern be with action alone, and never with the fruits of action. Do not let the results of action be your motive, and do not be attached to inaction’. What Krishna is essentially saying here, is that we should never concern ourselves with the outcome of a situation, we should only concern ourselves with what we’re actually doing right now as we work towards that outcome.

For example – how often do we worry about what might come of the effort we put into a project at work, a holiday we’re planning, or a meal we’re preparing, that we never really enjoy the work itself? So often we worry if we’ll be successful enough, or ‘good enough’ when we put our hearts on the line to show the world what we’re made of, that we forget why we started in the first place.

Go for it!

If you know you have something to do and share with the world, this teaching from the Bhagavad Gita tells us to do it – and to do it with all our hearts – and to let go of what might come of it. Great poets like Henry David Thoreu and Walt Whitman, painters like Camille Corot, and even composers like Beethoven couldn’t be sure of what would come of their work. Many were considered unworthy of recognition when they first showed the world their creations, but when they let go of the need to be praised by other people – when they let go of feeling as though their happiness was determined by what other people thought, and they just worked for the love of it – they allowed their passions to come alive, and lived fulfilled and abundant lives. When we understand and can fully comprehend how to live in this way, it’s a bit like taking a huge sigh of relief….

Here, we’ll discuss how we can all cultivate a little more ‘non-attachment’, ‘non-greed’ and ‘non possessiveness’ in our lives….

Aparigraha on the mat:

We may all walk into our Yoga class looking forward to practising, setting our intention and ready to move and breathe our way towards a more peaceful mind. Often halfway through though, something happens: We lose sight of the real reason we came, and our practice is no longer about connecting to ourselves and being present, but about being better than the person on the mat next to us, or pushing ourselves into that super impressive asana…. Sound familiar? This is where the ‘non-greed’ and ‘non-attachment’ aspects come into play.

If you’ve been taking part in our September Yoga month challenge and have developed a home practice, then you’re already feeling the benefits of getting on the mat more often. The more we practise of course, the stronger and more flexible we become physically, but it takes a little longer for our minds to catch up. While our bodies are more than happy with this daily dose of asana practice, the mind is all too often distracted with thoughts about how we could be better, stronger, or how we could get into that fancy arm balance quicker. We never seem to be satisfied with just what is at that moment, the mind becomes greedy, and we want more. As I’ve said in a previous blog post about the Yamas & Niyamas – we live in a ‘McDonalds society’, we want everything, we want it now, and we want it super-sized.

Practise for the love of practising

Progress in our practice is encouraging, but it doesn’t need to be the only reward. The sheer joy of the practice is the greatest reward in itself, realising how freeing it is not to have a specific goal we must achieve, but to simply move our bodies in a way that feels good. If we practise for the love of practising, without forcing or pushing ourselves beyond our edge, the body will unfold naturally and those more challenging asanas will be accessible in no time.

Aparigraha at home:

How many clothes do you have in your cupboard that you know you won’t ever wear again, but they’re still hanging in there just in case? How many gadgets, ornaments, books and shoes do we have that we really just don’t need?

Aparigraha can teach us that we actually probably don’t need the new shirt that looks exactly like that other one we have at home, we probably don’t really need to buy that new cushion just because it goes with the new wallpaper, and we definitely don’t need that new car just because it’s better than our neighbours’….

The more we hoard material possessions, the more we weigh ourselves down with not only physical, but energetic baggage, and the more we become attached to and worry about losing these said possessions. Believing that the new object we buy will bring us happiness is based on a feeling of lack that all too often enters our minds. In this sense, ‘lack’ is that sense of ‘I’m not good enough’ or ‘I’m not whole without that new thing’, when really we always were and always will be good enough no matter what. If we lighten the load a little by either selling some of the things we don’t need, or even better by giving them to charity, then we move towards living a less cluttered life both in our homes and in our minds.

The next time you feel you need to buy something new, take a moment to think of why you need it so much – will it bring lasting happiness? Will it help you find peace? Will it help you live in a more self-reliant and simpler way? (Hint…. This is also a great way to save a lot of money!)

Aparigraha in diet:

Many texts advise eating moderately, so as not to disturb our practice, and the Hatha Yoga Pradipika in particular lists over-eating as a hindrance on the yogic path. That isn’t to say you shouldn’t enjoy your favourite meals and treats, and it’s so important to make sure each of us nourishes ourselves to stay healthy, but it’s useful to listen to our bodies to recognise when enough is enough. It has been well documented that the world’s ‘blue zones’ (the places in the world with the highest life expectancy, and the healthiest quality of life) eat until about 80% full, so as to allow the body to properly digest and assimilate food. Okinawa in Japan is one of these blue zones, and the phrase ‘Hara Hachi Bu’, meaning ‘eat until you are eight parts full’ originates here.

It’s not just how much we eat that is worth considering, but also how much we throw away!

30% – 50% of the food produced in the world ends up as waste, this is equivalent to up to 2 billion tonnes. With a growing global population of around 9 billion people, demands for food are growing, but still well over 8 million people in the world go hungry every day. The food currently wasted in Europe could feed around 200 million people, so why are we still being greedy, over-buying and wasting food?

While of course we can’t all travel to undernourished countries to help feed those going hungry, we can still do our bit to help. When we practise on our yoga mat and help ourselves to feel good and create a sense of peace and positivity, that’s only really the beginning of the practice…. What we do after that is where it all counts; by creating a sense of peace within ourselves, we essentially make our selves more useful in the world. When our minds are less cluttered with worries and attachment, we can get on to the important stuff, like really making a difference in the world around us.

Start small; this could mean sticking to your shopping list next time you’re at the supermarket and not putting those extra indulgent treats into the trolley. It could mean cooking a big meal to share with friends, to make sure nothing goes to waste, or it could mean saving any leftovers for lunch or dinner the next day. Maybe this could lead on to donating tins of food to those in need, or even volunteering to help feed those at a local shelter. Remember, our practice is to help ourselves feel good, but it doesn’t stop there…

Aparigraha in our minds:

Hindsight is a wonderful – and annoyingly useful – thing. If only we knew that those things we obsessively worry over didn’t really matter? If only we could stop being concerned with what might happen, and just enjoy what is happening?

Each time we enter into a new relationship, experience a sensation of joy and happiness, or start a new project, there’s often a flash of concern as we think – even just for a moment – what happens when this is over? What will come of this?

Becoming attached to a positive feeling or a positive experience is completely human, why wouldn’t we want to feel happy for as long as we can? But when we experience positivity, do we really let ourselves fully have that experience, or do we cling to it, willing everything to stay just as it is in that moment?

Change is the only constant thing we can expect in life

The Sanskrit word ‘Parinamavada’ is the teaching that ‘everything is in a constant state of flux’. Indeed, change is the only constant thing we can expect in life. Just as the trees drop their leaves in Autumn so that they may grow new buds in Spring, the day turns to night, the seasons come and go, we too go through changes every moment of every day. Our physical bodies are undergoing change every second with cells regenerating, blood flowing, bone wearing down and then being stimulated to build up again, breath moving in and out of the body; so too do our minds experience change continuously.

Happiness, joy and peace are important emotions to feel, yes, but so too is sadness, anger and loss. To experience only the good stuff is to experience only half of what life has to offer. The school of life exists to allow us to experience and learn from every aspect of our being, the light and the dark, and to truly live we must not push away the things we don’t want to feel, but allow them to happen, and know that this too shall pass. When we let the moment be what it is without either trying to cling to it, or to push it away, we can really say we’re living in that moment, allowing things to come and go, without the need to possess any of it.

Aparigraha offers us so much freedom – the freedom to work and do what we love without worrying about the outcome, the freedom to rely less on external and material possessions to bring us happiness, and the freedom to experience everything life has to offer, whatever that may be. See what happens when you apply this yama to your life, what happens when you just let go?

Words via @emmanewlynyoga from Ekhart Yoga 🙏🏾