Yoga Teacher Quotes

When you catch yourself slipping into a pool of negativity, notice how it derives from nothing other than resistance to the current situation.

Exercises are like prose, whereas yoga is the poetry of movements.

When you blame, you open up a world of excuses, because as long as you're looking outside, you miss the opportunity to look inside, and you continue to suffer.

Courage is often associated with aggression, but instead should be seen as a willingness to act from the heart.

Yoga is bringing fitness in body, calmness in mind, kindness in heart and awareness in life.

The Stone of Guilt in the River of the Mind, the block in the flow of intelligence. ~ Paramahamsa Nithyananda

My yoga teacher says to think of your thoughts like skateboarders passing through our line of vision; just watch them go by, don't try to follow them down the street.

Om is that God of love. Like a loving mother Om cleans us of our clutters collected through many incarnations.

The purpose of karma yoga is to transcend the bondage of selfish genes through the service of others.

Peace is the foundation of yoga. Karma yoga is the effort for bringing peace and happiness in the world.

Teaching yoga itself is great karma yoga, because it reconnects people to the source.

Yoga is to find union - between mind and body, between the individual and her God, between our thoughts and the source of our thoughts, between teacher and student..

The aspirant would do well to avoid those ‘spiritual teachers’ who delight in pointing out the evils of the world. These are immature egos attempting to discard their own negativities by projecting them onto others. The true yogi is one who is like a lion with himself, always striving to eradicate that which shadows his inner light, and like a lamb with others, always striving to see their inner light, no matter how dense may be the clouds that hide it. He is the king of the jungle of his world. He hides from no one and seeks escape from nothing. (88)

Yoga is the teacher of yoga; yoga is to be understood through yoga. So live in yoga to realize yoga; comprehend yoga through yoga; he who is free from distractions enjoys yoga through yoga.

During my travels in India I met a man at an ashram who was about 45-50. A little older than everyone else. He tells me a story. He had retired and he was traveling on a motorcycle with his wife on the back. While stopped at a red light, a truck ran into them from behind and killed his wife. He was badly injured and almost died. He went into a coma and it was unclear if he’d ever walk again. When he finally came out of it and found out what had happened, he naturally was devastated and heartbroken. Not to mention physically broken. He knew that his road ahead of rehabilitation, both physically and psychologically, was going to be hard. While he had given up, he had one friend who was a yoga teacher who said, “We're going to get you started on the path to recovery.” So, she kept going over to his place, and through yoga, helped him be able to walk again. After he could walk and move around again, he decided to head to India and explore some yoga ashrams. While he was there he started to learn about meditation and Hinduism and Buddhism. He told me that he never would have thought he’d ever go down this path. He would have probably laughed at anyone who goes to India to find themselves. I asked, “Did you get what you were hoping for?” He said, "Even though I lost my wife, it turned out to be the greatest thing that ever happened to me because it put me on this path.

S.T.O.P. = Start To Open Possibilities

Yoga is the ultimate fusion of science and spirituality.

So you take physical affection when you can get it, almost feeling guilty when you do. You might sleep with someone just to get to the cuddling part, knowing full well that if cuddling had been on the table, you might not have even slept with them to begin with. You might get super happy when your yoga teachers do adjustments because having someone touch you in a safe, gentle way⁠—even for two seconds⁠—feels like it changes your whole world. I know I do. Partly because human beings are designed to be physically comforted by one another.

In education the first requirement is the teacher, the second is the student. What should happen between them is learning. How it should happen is through the constant teaching of that which will be relevant to the student. That is education.

We need spend out time in feeling the moment rather then creating the moment. Let it flow as it and just feel everything. Brain is employee of mind.

For me, far more important than whether teachers have calm voices is how authentic they are—how much of their true selves they allow into their teaching.

Viatcheslav Goloubov is a Yoga Teacher/lecturer in Vancouver who provides the help of yin yoga, AcroYoga, and Martial arts.

Speaking softly and slowly, and breathing through the vocal chords in a low voice, has become the mythical ideal voice for a yoga teacher.

If you want to increase your self-confidence as a yoga teacher very fast – go out there, face your fears, and teach as much as you possibly can!

at the University of Ottawa in Canada, a yoga teacher was shamed into suspending her class, “because yoga originally comes from India.” She offered to retitle the course “Mindful Stretching.

The less I'm in a hurry, the quicker the results seem to happen. With patience, the quality of my experience has a depth that can't be measured bon the clock, but by the timelessness of my experience.

I have seen yoga teachers, almost in frenzy, looking for something new; new postures, breathing exercises, styles of yoga, teachers and so on. But what are they really searching for? Escape from boredom.

Ultimately, no yoga teacher can tell you what you need--not in a pose, not in a diet, not in a lifestyle. They can give you the principles, but it is up to you to use your intuition to find what is right for you. You have to practice your own naturalness, and that is what Baptiste Power Yoga is all about.

Each movement can be a meditation — a way for us to turn inward and connect with our bodies on a deeper level.

To live the life of Yoga, to repeat, is about a faith that continuously guides the teacher toward practices leading to the harmony of body, mind, and spirit.

Everything and everyone has been a teacher, assisting in remembrance of One.

It could be said that we become so much a stranger that we disappear and find ourselves reborn in the midst of humanity which is quite a paradox.

From scientific evidence and analysis, it is clear that yoga was originated in India around 5500 BCE, much before the Vedas.

Teaching should not be confused with personal practice.

Clear, direct and vibrant instructions will inject energy into the class, and create a feeling of safety for the students.

Self-confidence is built from the inside out and has little or nothing to do with outside circumstances.

Do not apologize for your sacred body. All of you is holy.

In the West everyone wants the “highest” practice, a wish that indicates a misunderstanding of the path. Everyone wants to hurry through the foundational practices (ngön dro). But great masters do these practices all their lives. They continue to contemplate impermanence, cultivate compassion, do purification practices, make offerings, and do Guru Yoga. It is not a stage to get over. The most accomplished masters and teachers do these practices and cultivate these qualities all the way to the highest stages of realization, because there is still benefit in doing them.

Although devotion is to be given to many institutes and teachers, the essence is to be taken from them all, as the bee takes the essence from many flowers.- Samkhya, 4.13, an Eastern scripture

Dave’s visit eventually grew into a very active yoga program, and in due course we received the first grant from the National Institutes of Health to study the effects of yoga on PTSD. Dave’s work also contributed to my developing my own regular yoga practice and becoming a frequent teacher at Kripalu, a yoga center in the Berkshire Mountains in western Massachusetts. (Along the way, my own HRV pattern improved as well.)

As I said, I decided to try an experiment: Right now, from within my perception of my current circumstances, and from within the starkness of this realization, I determined to conceive and focus on what I would tell—and what I have told—my younger self, and live with the consequences. Here is what I wrote down: Immediately disassociate from destructive people and forces, if not physically then ethically—and watch for the moment when you can do so physically. Use every means to improve your mental acuity. Every sacrifice of empty leisure or escapism for study, industry, and growth is a fee paid to personal freedom. Train the body. Grow physically strong. Reduce consumption. You will be strengthened throughout your being. Seek no one’s approval through humor, servility, or theatrics. Be alone if necessary. But do not compromise with low company. At the earliest possible point, learn meditation (i.e., Transcendental Meditation), yoga, and martial arts (select good teachers). Go your own way—literally. Walk/bike and don’t ride the bus or in a car, except when necessary. Do so in all weather: rain, snow, etc. Be independent physically and you will be independent in other ways. Learn-study-rehearse. Pursue excellence. Or else leave something alone. Go to the limit in something or do not approach it. Starve yourself of the compulsion to derive your sense of wellbeing from your perception of what others think of you. Do this as an alcoholic avoids a drink or an addict a needle. It will be agonizing at first, since you may have no other perception of self; but this, finally, is the sole means of experiencing Self. Does this kind of advice, practicable at any time of life, really alter or reselect the perceived past, and, with it, the future? I intend to find out. You

Yoga is often referred to as a moving meditation. In yoga, one goes deeply inward, connecting with the Divine while simultaneously moving the body in a beneficial and life-enhancing way. One does not force the pose or fall asleep. It is awake, reverent attention.

Sant Mat (the path and teachings as taught and practiced by saints) delineates the path of union of soul with the Divine. The teachings of the saints explain the re-uniting as follows: The individual soul has descended from the higher worlds [the Realm of the Divine] to this city of illusion, bodily existence. It has descended from the Soundless state to the essence of Sound, from that Sound to Light, and finally from the realm of Light to the realm of Darkness. The qualities (dharmas, natural tendencies) of the sense organs draw us downward and away from our true nature. The nature of the soul (atman) draws us upwards and inwards and establishes us in our own true nature. Returning to our origins involves turning inward: withdrawal of consciousness from the senses and the sense objects in order to go upward from the darkness to the realms of Light and Sound. [We experience this phenomenon of withdrawal as we pass from waking consciousness to deep sleep.] Another way to express this is to go inward from the external sense organs to the depth of the inner self. (Both of these expressions are the metaphors that signify the same movement). The natural tendencies of the soul (atman) are to move from outward to inward. The current of consciousness which is dispersed in the nine gates of the body and the senses, must be collected at the tenth gate. The tenth gate is the gathering point of consciousness. Therein lies the path for our return. The tenth gate is also known as the sixth chakra, the third eye, bindu, the center located between the two eyebrows. This is the gateway through which we leave the gates of the sense organs and enter in the divine realms and finally become established in the soul. We travel back from the Realm of Darkness to the Realm of Light, from the Light to the Divine Sound, and from the Realm of Sound to the Soundless State. This is called turning back to the Source. This is what dharma or religion really intends to teach us. This is the essence of dharma.

But don’t chase these mystical experiences or feelings of light. They are meant to be rungs on a ladder. And like most things they will change. They will disappear. They aren’t meant to stay. They are meant to be teachers. They show us what is possible, and give us hope that we can find our way home.

We see the world the way we do — as solid, lasting, and independent — because we’ve been primed to do so by our parents, teachers, and virtually everyone alive. It’s this continued reinforcement that continues into the dream state and primes us to see the dream as solid, lasting, and independent, and therefore non-lucid.

I close the loo seat and sit down. I’m not proud of what I do next. But who hasn’t done the wrong thing for the right reasons at least once in their life? I honestly thought this would be the end of something, not the beginning. I carefully peel off the Sellotape and the padded manila envelope flaps open. I just knew Lisa wouldn’t have licked it. She’s as careless with things as she is with people. I breathe in and out, as deep as I can, one hand holding the envelope, the other resting on my diaphragm as it rises to make sure that my abdominal muscles are contracting properly on the inbreath. I know more about breathing than any yoga teacher.

The Sanskrit texts make it clear that a cataclysm on this scale, though a relatively rare event, is expected to wash away all traces of the former world and that the slate will be wiped clean again for the new age of the earth to begin. In order to ensure that the Vedas can be repromulgated for future mankind after each pralaya the gods have therefore designed an institution to preserve them -- the institution of the Seven Sages, a brotherhood of adepts possessed of unerring memories and supernatural powers, practitioners of yoga, performers of the ancient rituals and sacrifices, ascetics, spiritual visionaries, vigilant in the battle against evil, great teachers, knowledgeable beyond all imagining, who reincarnate from age to age as the guides of civilization and the guardians of cosmic justice.

The literal meaning of guru yoga is ‘union with the teacher´s nature’. To blend your mind with the teacher’s mind is the most profound of all practices, and the shortest path of realization. It is the life force of the path and the one practice that includes all others. It was through relying on a spiritual teacher that all the bodhisattvas of the past generated the mind of enlightenment and reached perfection.

Life on the Mat “I roll it out and step inside a world of self-discovery, mine. Here is where I challenge myself, to learn just how to be myself… to grow and reach and stretch and sweat, I push my boundaries, no regrets. For this is where I seem to be, a stronger, better newer me. And when my body’s fully spent, my spirit takes a forward step, I contemplate the wisdom’s known, relinquished now, in Child’s pose.

I had tried to stop my ambition, to hide it from myself because I was too afraid I would not get to satisfy it, that I’d be devastated, again. That I was too different to ever succeed. That I would never get to move what’s within me out into the world, a fate of perpetual frustration. I told myself this so much that I forgot to see: I am hungry. Maybe hunger is not pretty in a woman. Maybe a ferocious appetite is unbecoming. But, no, those are only lies we’ve been told. Let it out. There is a fire in the pit of me and I don’t care who sees it.

There is a very interesting Hindu teacher by the name of Krishnamurti whom many of you may know about. He tells people that all of their religious inquiry, their yoga practices, their reading religious books, and so on, are nothing but the perpetuation of egocentricity on a very refined and highbrow level. Therefore he encourages disciples who studiously avoid reading any kind of philosophical or edifying book. They are reduced to reading mystery stories and they become devoted nondisciples. What a clever bind that is! It is the same as the Zen technique.

here’s where it gets confusing. In spiritual life, the same word is used to describe both the archetype of the divine Guide and a human teacher—who may or may not be enlightened. In India, your music teacher, your Sanskrit teacher, or even your biology teacher might be addressed as guruji, because all teachers are considered worthy of respect. In the same way, in spiritual life, you may first meet the guru-principle through a teacher or mentor who happens to be a fairly ordinary human being with some spiritual knowledge. In Sanskrit, one name for this kind of teacher is acharya, meaning “the one who instructs.” The therapist who introduces you to deep breathing, the yoga teacher who takes you into your first meditative shavasana, and the author of your favorite meditation book are all important for your practice at different stages. (And any of them, in traditional India, might be addressed as “guruji” or “respected teacher.”) Different acharyas can provide particular kinds of instruction. If you’re a serious student, you’ll learn to recognize who can help you at each stage, when to stay with a teacher despite doubts or resistances, and when it might be time to move on.

Mom, she's a yoga teacher. She doesn't do..." He lowered his voice just fractionally. "Real jobs." Aja heard it loud and clear, and looked at him incredulously. "I don't do real jobs?" "Don't be ridiculous," Lucinda said to Michael. Aja's chest tightened with gratitude before she added, "This isn't a real job, it's a task that someone needs to do, and Aria seems to fit the bill." She leveled that cool blue gaze on Aja. "Don't you?" "I don't think so," Aja said, suddenly taken over by a cool resentment. She looked from Lucinda to Michael. "I can't believe you two are arguing back and forth about how incompetent and... and... desperate I apparently seem to you. Not that I should have to defend myself to you, but my little job helps a lot of people. Would you have any more respect for me if I was called a physical therapist instead of a yoga instructor? Because that's basically what I am." Her anger rose disproportionate to the offense, and she tried to keep her voice controlled. "The hospital thinks so, anyway, as they have kept me employed there for five years. They consider it to be a real job when they pay me." For a moment, Lucinda and Michael both seemed stunned into silence.

There are two Santa Monicas. One is a fairy tale of spangled gowns and improbable breasts and faces from the tabloids, of big money and fixed noses and strung-out voice teachers and heiresses on skateboards and even bigger big money; of movie stars you thought were dead and look dead; of terraced apartment buildings cascading down perilous yellow bluffs toward the sea; of Olympic swimmers and hip-hop hit men and impresarios of salvation and twenty-six-year-old agents backing out of deals in the lounge bar at Shutters; of yoga masters and street magicians; of porn kings and fast cars and microdosing prophets

He begins talking to Himself inside of Himself, playing two parts as the student and the teacher or as Shiva and Shakti. ‘Hmm, why are things like this?’ ‘Well here’s why’. Becoming both, He has a dialogue within Himself. When we turn within we can still hear that rumbling, vibratory monologue. It is the fundamental vibration of the mind within. Whatever is in Shiva is in you, whatever divine powers are in God are in you. To truly get there you have to become unlimited. You have to let go of limitation, you have to let go of ego, you have to let go of ignorance. It is not a trivial process. The Mahartamanjari says: This is the way that the error of ordinary persons who think, ‘I am not the Lord’, is dissipated. This is an error with respect to the Self who shines always as the ‘I’. One repeats to them, ‘You are Shiva, gifted with the free power of Consciousness and activity: this world depends on you as a kingdom on its king. It is in you that the world shines, in you that it resides. It is you as Consciousness that the world has as its basis: from which it arises and into which it is reabsorbed. There is no world here without you. Only your awareness makes the world so for you. Contemplate this until conviction dawns. The Shiva Sutras say that such conviction is realisation of the Self. Shivo’ham. I am Shiva. All this arises and has its being in my awareness!

By doing something small to honor the commencement of the various episodes of the day, our whole being has a chance to refocus, and the ensuing experience is received in a much different way. This simple yet profound practice can thus infuse us with a greater sense of ease and vitality as we advance through the dance of life. As Byrd Baylor writes:    Some people say there is a new sun every day, that it begins its life at dawn and lives for one day only. They say you have to welcome it. You have to make the sun happy. You have to make a good day for it. You have to make a good world for it to live its one-day life in. And the way to start, they say, is just by looking east at dawn. When they look east tomorrow, you can too. Your song will be an offering—and you’ll be one more person in one more place at one more time in the world saying hello to the sun, letting it know you are there. If the sky turns a color sky it never was before, just watch it. That’s part of the magic. That’s the way to start a day1.

An ancient Hindu Sutra, known as Natha-namavali, which is preserved among the Natha Yogis, has given a different version of the resurrection of Jesus Christ, whom they name as Isha Natha. Isha Natha came to India at the age of fourteen. After this he returned to his own country and began his preaching. Soon however, his brutish and materialistic countrymen conspired against him and had him crucified. After the crucifixion, or perhaps even before it, Isha Natha entered samadhi, or a profound trance, by means of yoga. Seeing him thus, the Jews presumed he was dead and buried him in a tomb. At that very moment, however, one of his gurus, or teachers, the great Chetan Natha, happened to be in profound meditation, in the lower reaches of the Himalayas, and he saw in a vision the tortures which Isha Natha was undergoing. He therefore made his body lighter than air and passed over to the land of Israel. The day of his arrival was marked with thunder and lightning, for the gods were angry with the Jews and the whole world trembled. When Chetan Natha arrived, he took the body of Isha Natha from the tomb and woke him from his samadhi, and later led him off to the sacred land of the Aryans. Isha Natha then established an ashram in the lower regions of the Himalayas, and he established the cult of the Lingam and the Yoni there.131

There are two Santa Monicas. One is a fairy tale of spangled gowns and improbable breasts and faces from the tabloids, of big money and fixed noses and strung-out voice teachers and heiresses on skateboards and even bigger big money; of movie stars you thought were dead and look dead; of terraced apartment buildings cascading down perilous yellow bluffs toward the sea; of Olympic swimmers and hip-hop hit men and impresarios of salvation and twenty-six-year-old agents backing out of deals in the lounge bar at Shutters; of yoga masters and street magicians; of porn kings and fast cars and microdosing prophets and shuck-and-jive evangelists and tattooed tycoons and considerably bigger big money; of Sudanese busboys with capped teeth and eight-by-ten glossies in their back pockets; of Ivy League panhandlers, teenage has-beens, home-run kinds in diamonds and fur coats, daughters of sultans, sons of felons, widows of the silver screen, and the kind of meaningless big money that has forgotten what money is. There is that. But start at the pier and head southeast until you reach a neighborhood of tidy, more or less identical stucco houses separated by fourteen feet of scorched grass. In a number of these homes, you will find families, or the descendants of families, who have lived here since the mid-to-late forties. For them, upscale was a Chevy in the driveway. Mom mixed up Kool-Aid at ten cents a gallon, Pop pushed used cars at a dealership off Wilshire Boulevard, Junior had a paper route, Sis did some weekend babysitting. Nowadays, the house Pop bought for $37,000 will fetch just under two million in a sluggish market, but as Pop loved to say, secretly proud "What kind of house do you buy with the profit? A pup tent? A toolshed in Laguna?

What possibilities are there for preventing actions with negative consequences, actions that we may later regret? One possibility is dhyāna, which in this context means “reflection.”3 Reflection can take many forms. For example, when faced with an important decision, you could imagine what would happen if you did the exact opposite of what your instincts suggest.4 Try to make the consequence of your decision as real as possible in your imagination. No matter what it is or what you feel, before you make an important decision and take action you should give yourself the opportunity to consider the matter with an open mind and a certain degree of objectivity. Dhyāna in this respect is a quiet, alert consideration, a meditation. The aim is to free yourself of preconceptions and avoid actions that you may later regret and that may create new troubles (duḥkha) for you. Dhyāna strengthens self-sufficiency. Yoga makes us independent. We all want to be free, although many of us are dependent on psychologists, gurus, teachers, drugs, or whatever. Even if advice and guidance are helpful, in the end we ourselves are the best judge of our own actions. No one is more interested in me than me. With the help of dhyāna we find our own methods and systems for making decisions and better understand our behavior. There are other ways of distancing ourselves from our actions than reflecting on how it would be if we were to act differently from what we intend. We might go to a concert or go for a walk or do something else that calms the thoughts. All the while the mind goes on working unconsciously, without any external pressure. In the pursuit of other activities we gain a certain distance. However short it may be, time becomes available to cast the mind over everything surrounding the decision that has to be made. Perhaps with ease and distance we will make a better decision. Stepping out of a situation in order to get a better look at it from another standpoint is called pratipakṣa. The same word describes the process of considering other possible courses of action.5 The time spent in dhyāna is extremely important. Through self-reflection our actions gain in quality.

No teacher of RE ever said to me: “Beyond the limited realm of the senses, the shallow pool of the known, is a great untamable ocean, and we don’t have a fucking clue what goes on in there.” What we receive through sight, sound, smell, taste, and touch is all we know. We have tools that can enhance that information, we have theories for things that we suspect lie beyond that information, filtered through an apparatus limited once more to those senses. Those senses are limited; the light range we detect is within a narrow spectrum, between infrared light and ultraviolet light; other species see light that we can’t see. In the auditory realm, we hear but a fraction of the sound vibrations; we don’t hear high-pitched frequencies, like dog whistles, and we don’t hear low frequencies like whale song. The world is awash with colors unseen and abuzz with unheard frequencies. Undetected and disregarded. The wise have always known that these inaccessible realms, these dimensions that cannot be breached by our beautifully blunt senses, hold the very codes to our existence, the invisible, electromagnetic foundations upon which our gross reality clumsily rests. Expressible only through symbol and story, as it can never be known by the innocent mind. The stories are formulas, poems, tools for reflection through which we may access the realm behind the thinking mind, the consciousness beyond knowing and known, the awareness that is not connected to the haphazard data of biography. The awareness that is not prickled and tugged by capricious emotion. The awareness that is aware that it is aware. In meditation I access it; in yoga I feel it; on drugs it hit me like a hammer—at sixteen, staring into a bathroom mirror on LSD, contrary to instruction (“Don’t look in the mirror, Russ, it’ll fuck your head up.” Mental note: “Look in mirror.”). I saw that my face wasn’t my face at all but a face that I lived behind and was welded to by a billion nerves. I looked into my eyes and saw that there was something looking back at me that was not me, not what I’d taken to be me. The unrefined ocean beyond the shallow pool was cascading through the mirror back at me. Nature looking at nature.

Our limited insight into our own nature is part of the human condition, and leads us into confusion and suffering time and again. From a Buddhist viewpoint, our fundamental ignorance of the nature of reality leads us to circle endlessly in the cycle of death and rebirth. While we lack the insight to free ourselves from this cycle of existence, the teacher can offer us a way to break free of our ignorance and suffering. The Mahayana and Vajrayana traditions consider the guru to be the root of the path, the source of realizations and the one who liberates us from the bondage of ignorance. The tantric teachings of guru yoga say that the guru should be considered synonymous with the Buddha, and emphasize that without the guru the student cannot proceed. Because the role of the guru is given such emphasis, it is important to examine it closely, and in recent vicars awareness has grown of the hazards involved in the guru-disciple relationship. When students meet a teacher who touches them deeply, the experience can be overwhelming. They might become aware of their potential in a way they have never recognized previously. Disciples still captivated by the inspiration of their teacher often speak as if they have fallen in love, full of wonder and admiration. The teacher has opened their eyes, and they see him or her as fundamental to that experience. What empowers this experience is partly the quality of the teacher, who acts as a catalyst to awaken an inner quality that was unconscious.

In the summer of 2012, I was an unemployed grad-school dropout and relatively new to yoga. I enjoyed going to classes, but like many other yoga students who look “different,” I always left the studio feeling a vague sense of discrimination at the hands of my teachers and fellow students.

OM’S RELATIONSHIP-COACHING STYLE seemed reminiscent of getting hit on at a bar. Not by a yoga teacher, as his name would suggest, but by an unneutered therapy animal. He was short, furry, and attentive, with the most soulful brown eyes Greta had seen in years, eyes that put you instantly at ease, even as he was humping your leg. Greta had experienced this firsthand during their initial interview, which had taken place at an abandoned-church-turned-expensive-cocktail-bar on the edge of town.

Yoga teacher training course in rishikesh conducted by Saraswati Yoga School in ashram with the focus on not just providing the knowledge from the books but also we focuses on building the yogic character and ethical values within the student.

Or even a solo trip - if the yoga teacher was correct, wasn't it my duty as a human being with eyes and legs and a beat-beat-beating heart to experience things, to explore? All the hand-wringing about women tempting fate by going on adventures, how it was our responsibility to protect ourselves... wasn't it simply a way to keep women's lives small? To keep us cowering at home, controlled, contained?

Normalcy?” I ask, louder than is probably necessary, surprising myself with the unusual amount of animated expression in my voice. “A regular human being? Jesus, what the fuck is there in that? What does that even mean? Credit card debt, a mortgage, a nagging spouse and bratty kids and a minivan and a fucking family pet? A nine-to-five job that you hate, and that’ll kill you before you ever see your fabled 401k? Cocktail parties and parent-teacher conferences and suburban cul-de-sacs? Monogamous sex, and the obligatory midlife crisis? Potpourri? Wall fixtures? Christmas cards? A welcome mat and a mailbox with your name stenciled on it in fancy lettering? Shitty diapers and foreign nannies and Goodnight Moon? Cramming your face with potato chips while watching primetime television? Antidepressants and crash diets, Coach purses and Italian sunglasses? Boxed wine and light beer and mentholated cigarettes? Pediatrician visits and orthodontist bills and college funds? Book clubs, PTA meetings, labor unions, special interest groups, yoga class, the fucking neighborhood watch? Dinner table gossip and conspiracy theories? How about old age, menopause, saggy tits, and rocking chairs on the porch? Or better yet, leukemia, dementia, emphysema, adult Depends, feeding tubes, oxygen tanks, false teeth, cirrhosis, kidney failure, heart disease, osteoporosis, and dying days spent having your ass wiped by STNAs in a stuffy nursing home reeking of death and disinfectant? Is that the kind of normalcy you lust for so much? All of that—is that worth the title of regular human being? Is it, Helen? Is it?

When I reflect on the olden days, and on how my work in psychology and philosophy has evolved over the last 30 years, I recognize that I took a path that was mostly self-directed and not very orthodox. I stepped away from academia. I gave up a secure teaching position. I followed my intuition, and I took the road less traveled. I blended psychology with spirituality. I studied mysticism and physics. I practiced yoga philosophy and wrote poetry. Along the way I became a teacher of inquiry, and

When she turned eighteen, Tara had traveled to India in search of her father. She hadn't found him, but she had spent ten years in a yoga ashram in Jammu. She'd come home with Siddhartha, a four-year-old boy she'd adopted, and joined her mother in running the studio. Two years after that she'd adopted India from an orphanage in Bangkok, and two years after that China from an orphanage in Nairobi. India hadn't known there was anything different about her family until a substitute teacher in her kindergarten classroom had looked at her with an expression India would come to know well as she grew up, and asked, Aren't you one of that yoga teacher's kids? The ones with the cleft lip scars adopted from three continents? When India had told Sid about it on their way home from school, he'd said, But India and Thailand are on the same continent. It's how India had learned that adults, even teachers, didn't always know everything. To India, their family was how families were supposed to be. Many years later, when China was in her rebellious phase, she had asked Tara why she had felt the need to adopt children from three countries. I took a lifelong vow of celibacy. How else was I supposed to have children? That had been Tara's answer.

The yogi’s life is not measured by the number of his days, but the number of his breaths,” wrote B. K. S. Iyengar, an Indian yoga teacher who had spent years in bed as a sickly child until he learned yoga and breathed himself back to health. He died in 2014, at age 95.

PRANAYAMA EXERCISES FOR EACH CHAKRA Three-Part Breath - Dirga Pranayama: A good breathing exercise for beginners. Doing three-part breath shows you how to completely fill and clear the lungs, which is necessary because you're not possibly used to using your full lung capacity. It's a great way to transition into your yoga session as well. Equal Breathing - Sama Vritti Pranayama: Taking long, steady and gentle breaths has a calming effect on the body. Bringing your full attention on holding the same intensity of your inhalations and exhalations consumes your mind, giving it a much needed break from its regular task buzz. Alternate Nostril Breathing - Nadi Sodhana: In nadi sodhana, you block off one nostril before switching sides, exhaling and inhaling through the open passage. By clearing the energy channels on both sides of the body, this helps bring you into balance. Cooling Breath - Shitali Pranyama: A simple breath, perfect for a hot day or after practicing yoga poses when the body is warm. Ocean Breath - Ujjayi Pranayama: Ujjayi breath is really fascinating because it works to ease the sympathetic nervous system while raising the oxygen intake. It is the main breath used in vinyasa yoga because it is sufficiently powerful to sustain a robust flood. Lion's Breath - Simhasana: The breath of the lion releases the tension in your face and helps you to blow off some steam. You can do it during a yoga practice anytime. Skull Shining Breath - Kapalabhati Pranayama: Ideally this is specialized breathing practice should be learnt from an experienced teacher; as if it is done incorrectly it can become lightheaded.

Through the gentle guidance of the teachings from the Great Spiritual Teachers of different religions and the constant steering by the Law of Karma, which manifests as painful and pleasant experiences, the soul inevitably learns the lessons, gains inner strength and spiritually evolves until it achieves illumination, oneness with the Higher Soul, oneness with the Divine Spark and greater oneness with God.

Yoga is not killing the mind or making it dead or Stoney, but it is making the mind divine, compassionate and deeply peaceful, so that it can merge with the Infinity.

If someone wounds your heart, instead of understanding or reasoning or searching for the weapon, spend time, as a mother does to her baby, to care for the hole in your own heart.

Inner calm. No matter what you experience in life, and no matter what happens to you, your mind should stay calm under all circumstances. That’s the ultimate prize in life. Mastery of the mind means that we control our mind. Remember: You can only achieve that through daily practice. Some people call it meditation and others might call it mindfulness. No matter what you call “finding inner calm,” please don’t overcomplicate it. You don’t need a ten-thousand-dollar course to learn how to find some peace inside your head. Just sit down, be one with your thoughts, observe them, and then, ignore them. That’s all there is to meditation. I “meditate” all the time—when I walk, exercise, write, wait, sit, lay, whatever. I can always find the time and energy to go within myself to find peace. I don’t need anything to do it. That’s important to realize. I’ve said it before. But it’s so important that I’ll say it again: You don’t need a yoga mat, music, or teacher to help you control your thoughts. You can go within yourself to find calm anytime you want. You also don’t need a holiday, new shoes, or a drink. How do I know this? I control my mind. I decide what it does. So can you.

Jason Nemer (IG: @jasonnemer, acroyoga.org) is a cofounder of AcroYoga, which blends the spiritual wisdom of yoga, the loving-kindness of Thai massage, and the dynamic power of acrobatics. Jason was a two-time U.S. Junior National champion in sports acrobatics and represented the U.S. at the World Championships in Beijing in 1991. He performed acrobatics in the opening ceremonies of the 1996 Olympics. AcroYoga now has certified teachers in more than 60 countries and hundreds of thousands of practitioners.

Examine any famous street in Paris, Cairo, London, or New York, and you’ll find plenty of shops where you can buy clothes or coffee, have your hair styled or nails polished. But where are the shops selling the secrets to full satisfaction and a truly happy life? The Yoga Wisdom Literatures The wisdom texts of the Vedic tradition specialize in happiness. Veda means “knowledge,” and the Vedas are ancient but ageless texts containing knowledge that lead us to happiness. We learn from them that human life is meant for self-inquiry and that whatever we do should lead to self-discovery and the purification of our body, mind, and consciousness. Vedic teachers show by example how to live a more peaceful and balanced life. They don’t neglect science or technology, but instead teach us how to use them purposefully so that we can attain our full potential.

The Bhagavad Gita, written between 1000 and 500 BCE, translates to “Song of God” and is the philosophical part of a greater text called the Mahabharata, written by the sage Vyasa. The story represents the battle within ourselves—between the higher and lower qualities. It’s a conversation between Arjuna, a warrior (the lower qualities), and Krishna, an incarnation of Brahman (the higher qualities; see here). Arjuna, paralyzed on the battlefield, realizes he has to fight his old teacher and his family, who have terrorized the kingdom. His fight is righteous, but his attachments to his past make it hard for him to take action and do his duty. This battle is a parallel to the battle in our own lives. Our daily interactions and challenges are our battlefield, where we are constantly confronted with choosing the higher or lower options. The Bhagavad Gita helps us understand how to reach for the higher option—continually and consciously.

HE HAD BEEN trained in a hidden monastery by the ninjas of Xi’en. He had studied yoga and meditation under an Avrantic guru. His strength, stamina and ability to withstand pain were legendary. He was as silent as a shadow of a black cat in the night, as deadly as a cobra’s fang. He moved like a panther, taut and sinuous. He could climb up rock-faces with his bare hands and stay underwater for hours without breathing. His skill and luck at love and cards was legendary, and he had almost beaten the Civilian at chess once. He was wondering what to wear. When in doubt, Black is the answer, the dance teacher in Ektara had said. He dressed, swiftly. It had been a long time since he had worn the original costume. Black silk clothes, padded boots. The cloth around the face, with slits for his eyes. The fire-resistant Xi’en lava-worm black silk cape. Of course, disguises and camouflage were fun, and often necessary, but this was his favourite. He strapped on his Necessity Belt. He had been all around the world and seen many beautiful things, but this was the finest example of vaman craftsmanship he had ever seen. He opened a trunk under his bed and started thinking about his assignment. His fingers, trained by years of practice, began sliding things into the right pockets on his belt. Into the little sheaths went the darts, the crossbow bolts and the blackened throwing knives. With practiced ease his fingers found the little pouches, side by side, one after the other, for the wires, the brass knuckles, the vial of oil, the sachet of poisonous powder and the shuriken, the little blackened poisoned-tipped discs the ninjas used. On his back was the slim bag that contained a little black chalk, his stamp and his emergency scarab. If he was killed or captured, it would fly to the Civilian. The message inside said Killed or captured. Sorry. He slung a pouch over his shoulder. It contained his blowpipes, ropes, strangling cords and cloth-covered grappling hooks. Over his other shoulder went the light and specially constructed crossbow. The flat bag filled with what he called his ‘special effects’ went on his back. He felt a little naked. He strapped on little black daggers in sheaths to his left arm and outer thighs. He tapped his left foot thrice on the floor and felt the blade slide to the front of the boot. He tapped again and it slid back to the heel. (...) He slipped on his gloves. Finally, he picked up the sheath that contained his first love. It was the one love he’d always been faithful to, the long, curved, deadly and beautiful Artaxerxian dagger that glittered and shone even in the candlelight as he pulled it out and held it lovingly. It was the only weapon he had never blackened. The Silver Dagger. He attached it to the Necessity Belt. Now he was dressed to kill.

a teacher or guide, let people know that you will offer modifications or options and encourage individuals to listen to their bodies and hearts more than they are listening to your cues. This gives people the opportunity to practice discernment and to clarify what will best serve their bodies and hearts in the moment. This service to the body and heart isn’t just about the individual, it is tied to coming back home to the self to then be able to expand out in service of the larger collective. When people choose to modify or adjust I reinforce that what they are doing is tuning into to their needs and then responding by honoring what they hear as they tune in. In this way, people are taking care of themselves not from a self-centered space but from a space of deep listening.

Dave’s work also contributed to my developing my own regular yoga practice and becoming a frequent teacher at Kripalu, a yoga center in the Berkshire Mountains in western Massachusetts. (Along the way, my own HRV pattern improved as well.)

The disciplining of the mind, the following of various teachers, the practice of yoga - all these things are empty, utterly futile to a man who is really serious, because there is self-knowledge, the real thing, only through oneself, it cannot be found through another.

Take time during your practice to move through each posture with increased awareness of the subtlety of each moment. Notice any shifts in the breath, in sensation, in the mind.

Use asana as a tool along the path, not as the body's destination.

Abhyantara Yoga is a traditional yoga school based in Rishikesh, Himalayas. Which started with the inspiration of spreading traditional spiritual values of yoga through various teaching programmes such as Yoga retreat and Yoga Teacher Training courses, which offers the first level of yoga training that allows you to become RYT 200 as per the standards and guidelines of Yoga Alliance, USA

Bondage and liberation is another important issue that Kashmir Shaivism has clarified in a unique manner. Most of the other schools of Indian philosophy assert that all beings are responsible for their own misery and can only attain liberation through their own efforts. But Kashmir Shaivism, while advocating personal effort for the attainment of freedom from limitation, finds the basic source of both bondage and liberation in the divine creative expression of God. In this philosophy, the world and our lives are often described as a divine drama or play in which Paramasiva is the sole producer, director, and cast of characters. He is everything wrapped up in one. It is He who, in the initial parts of His divine play, obscures His divinity and purity, appears as an ordinary person with limitations, and becomes progressively denser and more ignorant as a result. But in the final part of this play, He bestows His divine grace on the person He appears to be. This person then turns away from misery, becomes interested in spiritual philosophy, comes into contact with a teacher, receives initiation into spiritual practices (sadhana), attains correct knowledge of the theoretical principles of absolute non-dualism, practices yoga, and develops an intense devotion for the Lord. Finally this person recognizes that he is none other than the Lord Himself. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. xxii

A sutra is, so to speak, the bare thread of an exposition, the absolute minimum that is necessary to hold it together, unadorned by a single "bead" of elaboration. Only essential words are used. Often, there is no complete sentence-structure. There was a good reason for this method. Sutras were composed at a period when there were no books. The entire work had to be memorized, and so it had to be expressed as tersely as possible. Patanjali's Sutras, like all others, were intended to be expanded and explained. The ancient teachers would repeat an aphorism by heart and then proceed to amplify it with their own comments, for the benefit of their pupils. In some instances these comments, also, were memorized, transcribed at a later date, and thus preserved for us.

Gabrielle Dunbar paced for ten minutes, chanting the words So Hum over and over. She had learned this particular Sanskrit mantra at yoga. At the end of the class, her teacher would have them all lie on their backs in Corpse pose. She would have them close their eyes and repeat “So Hum” for five straight minutes. The first time the teacher had suggested this, Gabrielle had practically rolled her closed eyes. But then, somewhere around minute two or three, she began to feel the toxins of stress drain from her body. “So

We are not our bodies, we are not our minds, we are not our thoughts, we are not our ego. We have a body, we have a mind, we have thoughts, and we have an ego, but our highest truth is the Ever-Blessed Atman, the fountainhead of all joy and light and love that is the core and fundamental truth of our being. One

If you ask an average yoga teacher what yoga is, you usually get a little talk on “union” and how the practice is five thousand years old. They may have some poses and sequences of poses that they practice and teach, along with some information on breathing and meditation. Where did they get this information and these practices, and what relationship do they have with the great river of yoga knowledge and techniques? Without much more than an ounce of questioning we have acquired so much misinformation on yoga from our teachers. It is easy to hand down these myths and stories that twist and turn from their original form and meaning, and often lead us away from the essence of a specific lesson or practice.

A teacher’s job is to see students’ potential before they can see it themselves; teachers need to have the faith and foresight to know they can actualize that potential and the wisdom to help students chart their course. It is only with this inner knowing that a teacher can invite the student, over and over again, to the edge of their comfort—and then give them a gentle nudge. In effect, a teacher is like the mother bird who can see her chicks flying before they realize they have wings.

Described as “an immersive experience in dynamic mindfulness,” the Transformative Life Skills (TLS) program was developed by the Niroga Institute in collaboration with Jennifer Frank, a professor at Penn State University. The program combines mindful yoga, breathing techniques, and meditation to help children and youth deal with life challenges with greater confidence and peace.

Kripalu Yoga in Schools (KYIS) was developed to empower adolescents to learn social and emotional skills such as stress management, emotion and behavior regulation, self-appreciation, self-confidence, and relationships skills.

The Holistic Life Foundation’s program combines yoga postures, fluid movement exercises, breathing techniques, and guided mindfulness practices. The movement activities are designed to enhance muscle tone and flexibility, and students learn breathing techniques designed to help them calm themselves. Each class includes a didactic component where instructors talk to students about identifying stressors and using mindfulness and breathing to reduce stress. At the end of each class, students lie on their backs and close their eyes while the instructors guide them through a mindful awareness practice. The program has been offered in a variety of settings in school and outside school.

Each time we come to savasana, we practice dying—we surrender the body to the earth and prepare for our destiny in this life. Facing death and embracing mortality is the key to living. We may fear it, resist it, and spend untold hours dreading it, But our mortality is the place where our human nature comes face to face with our divine nature. In a very real sense, death is our greatest teacher and the one true guru.

Like other animals, humans have the inherent ability to heal and find balance. We don’t need books, or teachers, or fancy diets. The answers we seek are encoded in our cells. While we have this innate ability to heal, purification is usually a prerequisite. That is why we do hatha yoga.

If we had more Spiritual teachers around, then perhaps more people would be educated about the inadequacy of the finite to satisfy the Infinite.  Physical things come and go; your everlasting soul is forever.

I have heard stories from my Spiritual Teacher, Roy Eugene Davis, that are mesmerizing and difficult to believe at first, until you begin to see things in your own life that validate what you have read in books and heard from Masters.

Spanda Karikas II.1 says: Tadakramya balam mantrah sarvajnabalashalinah Pravartante ’dhikaraya karananiva dehinam Baba Muktananda’s colourful and informal translation of this aphorism was, ‘The mantra is the power of everything and everyone. The mantra is all-knowing and can do anything’. Jaideva Singh’s translation is, ‘Mantras derive their power from the spanda principle and finally dissolve in it’. For Baba, mantra was a method for tapping the deep source of inner energy and bringing its life to the surface of things. He considered the repetition of a mantra received from an awakened teacher to be a streamlined, easy and almost effortless path. There is tremendous emotional power in language. In fact, thought and feeling are two sides of the same coin. Thought or language is a container of feeling: words and ideas shape emotion and create upliftment or contraction. The wrong kind of language (or thought) pinches feeling and creates emotional pain, while the right kind of language is a fitting vehicle of feeling, and given such a vehicle, feeling becomes free to expand and soar. Language has the binding power of ignorance (Shiva Sutras I.2: Jnanam bandhah: Knowledge is bondage) and also the mysterious freeing power of the master of matrika. Mantra is a key method for liberating the practitioner from illusion. Do not underestimate it.

consider that you can commit to little as five minutes a day. The highest form of discipline is consistency: powerful transformation can come from regularity.

Following the release of Yoga Anatomy in the summer of 2007, its success took everyone by surprise. As of this writing it has been translated into 19 languages, over 300,000 copies are in print, and it remains among the top-selling yoga books in the United States. We have received tremendous positive feedback from readers, many of whom are educators who now include Yoga Anatomy as a required text in their yoga teacher training courses. Practitioners as diverse as orthopedists, chiropractors, physical therapists, fitness trainers, and Pilates and Gyrotonic instructors are making good use of the book as well.