Podcasts about dharana

We've talked about what the eight limbs of yoga are and where they came from (if you missed that episode just scroll a few back) but what is each limb's practical, energetic, and spiritual significance in modern life? From the ethical and personal observances of Yama and Niyama, respectively, to the physical aspects of Asana, the breath control of Pranayama, and the mental focus of Dharana. And of course how it all culminates in the exploration of Dhyana and Samadhi. The Eight Limbs are here to help you cut through the noise and come back to what really matters, this episode will explain how. Listen and learn:

In Questa ottava puntata approfondiamo gli Otto Passi di Patañjali, Yama, Nyama, Asana, Pranayama, Pratyhara, Dharana, Dhyana e Samadhi.

We've all heard of the 8 Limbs of Yoga, but do you really know what they are? Today I'm going to explore the eight limbs of yoga, their origins, and their significance in spiritual practice. I'll look at each limb's purpose, giving a detailed examination, as well as the historical context of the Yoga Sutras. Get ready to finally gain a true understanding of: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi.  I'll discuss:

Mumbai writer Maya Lalchandani shares her transformative experience at Dharana wellness retreat in Shillim, where she discovered the journey to self-healing through holistic living, emotional balance and a deeper connection to nutrition.Read the article on eShe.in.

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Recently, I was planning my dream retreat in Italy when something felt…off. My mind was buzzing with excitement, but my heart kept whispering: Conserve your energy. Focus on what you came here to do.   It wasn't easy to let go of the planning and ideas swirling in my head. It was like a devil on one shoulder and an angel on the next. I kept second guessing my inner wisdom and answers. Those old failiar sabotaging patterns are hard to beat, aren't they?! But when I paused and connected with my higher self (for the fourth time), the answer became crystal clear: My soul's calling right now is to focus on completing my book by summer. Everything else can wait.   This practice of Dharana—pulling away from distractions and focusing on what truly matters—has been a game changer for me.   So, I invite you to reflect: What is your soul calling you to focus on? What distractions do you need to let go of to honor that calling?   Take a moment to pause and listen to your heart.   For more on this practice, tune in to this week's episode of Mindful Pause Podcast. Together, we'll explore how to align with your soul's purpose and release what's holding you back.   With love, Audrey   P.S. If you're craving a soulful reset, my Bali October retreat is almost full. Would love to have you there if you Soul is calling you:  https://audreysuttonmills.com/bali-retreat

You can support this work at https://patreon.com/kindmind and access bonus content.'At the center of the universe dwells the Great Spirit. And that center is really everywhere. It is within each of us.' -Black ElkWe all have an often underused and therefore latent power of concentration. It is like the aperture of a camera which controls how much light comes through the lens. When it is smaller, it yields marvelous depth of field but a blurring of the periphery.Similarly, the light of conscious attention can be directed like a laser to penetrate the phenomenal world to reveal deeper insights and master an aspect of life.Ordinarily, our understanding and attentional interests are coming from the environment and outer conditioning with the illusion of one's willful direction, just as the tides appear to be the work of the ocean and not the invisible gravity of the moon.Concentration also represents the sixth limb in the philosophy of yoga. Dharana is the Sanskrit word with its root "dhar" meaning "to hold." But this is not the same as meditation, which in some ways is the opposite, like the large aperture full of light due to having no specific focus.This episode explores various creative and contemplative paths to concentration, it's material and spiritual benefits as well as it's relationship to meditation and other limbs of yoga.(original artwork on episode website and music "Eight Hours" by Bing Satellites)

Śūnya significa vazio. Este exercício serve para desvincular-nos das experiências corporais, emocionais e mentais. A dissolução da identificação com o corpo e o pensamento é essencial para responder àquela pergunta: ‘quem sou eu?‘. Pratique esta meditação sentada ou deitada e dedique-se a seguir as instruções com concentração aproveitando cada minuto desta prática. Namaste

Dhyana, meditation is the 7th limb of the 8 Limb Path of the Yoga Sutras. Meditation is a tool, to use the mind to go beyond the mind. It is the clarity of mind to abide in the timelessness of now, present in the here and now. An uninterrupted flow of consciousness toward that object. The goal of practice according to the Yoga Sutras is 1.2 Citta Vritti Nirodha, stilling the roaming tendencies of the mind. The point is to focus on a point.As we did in our last session focusing on 6th Limb, Dharana, one-pointed awareness on an object to training the mind puppy to sit and stay. Watching how the mind puppy chases its tail, chews on a bone or naps avoiding practice. Our hand command to get the mind puppy to sit and stay, roll over and lie down was the point to focus on becoming more absorbed in the moment.To read more and to practice with Zephyr Wildman, click here. To support Zephyr Yoga Podcast, donate here. Hosted on Acast. See acast.com/privacy for more information.

Dharana is the sixth of the Eight Limbs of Yoga as described by Patanjali in the Yoga Sutras. It refers to the concentration of the mind where it becomes one-pointed, a fixed attention on an object. It is a holding or binding your attention to the object with the intention of reducing the rajasic movement that feeds, agitating the senses and mind or the tamasic boredom and apathetic state that gets the senses and mind stuck. We are looking for the middle sattvic path that cultivates mental stability and freedom from distraction. When he mind is distracted if feeds the Kleshas Avidya – Ignorance, Asmita – Egotism, Raga – Attachment, Dvesa – Aversion, Abinivesha -Fear. We use pratyahara and dharana in our asana and pranayama practice to weaken the power that the Kleshas have on us. Dharana is the doorway to meditation as it requires you to rest your attention on something for some time. This requires diligence and persistency like training a puppy. It requires effort, to be switched on, not off to train a mind puppy! The puppy likes to chase its tail, chew on a bone obsessively, take naps, hide, etc. We need to train the puppy, so it can be of serve and a good companion to us. So remembering that in practice Yoga Sutra 1.33 states we need to culitivate loving awareness, friendliness, joy and compassion. This keeps a trusting loving relationship with the mind puppy to practice being present. To be present, you just need two things Intention and Attention. An Intention to be present, with the effort and vigilance to turn your attention back to the presence. As the mind puppy will wandering if bore or entertaining judgements, stories, bias and act out. The Yogi needs to be receptive, sensitive and loving kind to reach the goal of practice, Nirodha, stillness to then awaken to the state of Yoga. So we practice Yoga!To read more and to practice with Zephyr Wildman, click here. To support Zephyr Yoga Podcast, donate here. Hosted on Acast. See acast.com/privacy for more information.

Self-realization is an unqualified, aware, present state of being. It is a synonym for enlightenment, nirvana, atma[1] jnana[2], etc. Self-realization occurs when one is awake and aware of one's timeless essence, free of identification with any thought, emotion, memory, perception, object, or feeling. Self-realization is evident when these vrittis[3] (activities in consciousness) have subsided. The system of Yoga[4] was developed to encourage a repeatable procedure to experience Self-realization.  The central practice of Yoga which provides a route to Self-realization is samadhi[5]. Samadhi is cognitive absorption. It is a state of consciousness where one focuses attention to a point, such that one is aware of what is focused on at the exclusion of all else. Repeatedly accessing samadhi, in a conscious way, results in an experience of timelessness and freedom from identification with a sense of limitation.  Samadhi is the culmination of a structured approach to meditation which results in sustained, one-pointed focus. This structured approach is called Sanyama[6]. Sanyama is described in The Yoga Sutras, Chapter 3, verses 1-3 states, “Dharana[7] is a fixation of the field of consciousness within a focal point. The single directionality of thought towards the chosen focal point is meditation. When the field of consciousness reflects the chosen focal point alone, as if empty of its own form, there is cognitive absorption.”  [1] Atma Defined: The Self. Transcendent being. [2] Jnana Defined: Knowledge. Not data, but wisdom/knowing. [3] Vritti Defined: Fluctuations in the field of consciousness. [4] Yoga Defined: A formal practice with the intention, structure and purpose to cultivate repeated experiences of spiritual experience that result in absolute soul-freedom. [5] Samadhi Defined: Cognitive absorption. [6] Sanyama Defined: Sustained focus on a chosen object of awareness that culminates in Samadhi. [7] Dharana Defined: Focusing consciousness an a chosen object. -- Your host, Ryan Kurczak, is a Kriya Yoga meditation teacher and author. He was authorized to teach Kriya Yoga in 2005, by Roy Eugene Davis, a direct student of Paramahansa Yogananda. If you would like to participate in online live sessions consider becoming a member of The Kriya Yoga Online Patreon Community or applying to the Kriya Yoga Apprenticeship Program. For continued inspiration and instruction, please read my new book, An Essential Guide to Kriya Yoga Practice. Now available in hardcover and softback on Amazon.  Also, now available Understanding the Holy Science: A Theoretical and Experiential Study Guide to Sri Yukteswar's Kriya Yoga Practice. For more information about Kriya Yoga events, courses and online classes please visit: A community of Kriya Yoga practitioners engaged in supporting this work. https://www.patreon.com/KriyaYoga Blog posts, books and information on the Kriya Yoga Apprenticeship Course. https://kriyayogaonline.com/ A Year Long Kriya Yoga Introduction Course Kriya Yoga Online Ashram (teachable.com) Hundreds of hours of videos related to Kriya Yoga and spiritual growth. https://www.youtube.com/user/KriyaYogaOnline-

In this informative session, you'll learn:The power of Dharana: Understand how Dharana strengthens concentration and unlocks your inner potential.Benefits for everyday life: Discover practical exercises you can easily integrate into your routine for sharper focus and heightened awareness.Unlock your potential: Learn how Dharana can:Boost productivityImprove relationshipsReduce stress and anxietyEnhance creativityIts parallels in Modern Science and Coaching CompetenciesDharana is more than yoga - it's a life skill! With dedication, you can cultivate a mind of unwavering focus and experience a new level of awareness in everything you do. Coach training Programshttps://coacharya.com/event/coaching-foundation-smita-april-2024/https://coacharya.com/event/coaching-foundation-april-2024/https://coacharya.com/event/advance-actc/https://coacharya.com/event/icf-l2-pcc-may-2024/https://coacharya.com/event/coaching-foundation-may-2024/Short Courseshttps://coacharya.com/event/self-coaching-for-building-self-worth-2/https://coacharya.com/event/coaching-mindset-for-financial-well-being/This episode was recorded on  10 April,2024 as part of the Spiritualty Coaching seriesYou can watch the recording on our YouTube channel.  If you like this episode, please subscribe to our podcast and connect with us on the links below.  Thank you for your support!Contact Us https://coacharya.com/contactWebsite https://coacharya.comWebinars https://coacharya.com/events/LinkedIn https://www.linkedin.com/company/coacharyaYouTube https://youtube.com/c/coacharyaFacebook https://www.facebook.com/CoacharyaTwitter https://twitter.com/coacharyaInstagram https://www.instagram.com/coacharya 

The fifth of seven beginners' classes, delivered at 228 W. 39th Street, New York, on the evening of 18 January 1896, and recorded by Mr. Josiah J Goodwin.

In this episode, Erin talks about the remaining six limbs of yoga and practical application in life. Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi

Weaving the Yoga Sutra: Range of Awareness in Ashtanga Yoga Can Range of Awareness be the integrating element of all the limbs of yoga? What happens when we explore the possible options available to us in the Yamas, Niyamas, Asana, Pratipaksha Bhavana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi? Can the idea of Range of Awareness help us enhance our sensitivity? And, what happens as we refine our sensitivity in all aspects of our yoga practice? What do we discover? https://simple-yoga.org  This content is inspired by the Yoga Sutra of Patanjali according to the  book Unravel the Thread by Ruben Vasquez available at:  Amazon https://www.amazon.com/dp/1737648202/  Alibris https://www.alibris.com/Unravel-the-Thread-Applying-the-ancient-wisdom-of-yoga-to-live-a-happy-life-Rub-n-V%C3%9Fsquez/book/50532904  Barnes and Noble https://www.barnesandnoble.com/w/unravel-the-thread-rub-n-v-squez/1139928755  Indiebound https://www.indiebound.org/book/9781737648208  Thriftbooks https://www.thriftbooks.com/w/unravel-the-thread-applying-the-ancient-wisdom-of-yoga-to-live-a-happy-life_rubn-vsquez/29003752/    #yoga #simpleyoga #yogasimple #unravelthethread #yogasutra #patanjali #patanjaliyogasutra #presence

"The ego would write to sell books and make money, while the heart wants to write and share lessons/wisdom for free." ;) Portion 3: the Portion on Accomplishments.  Inspired by The Yoga Sutras, EE cummings, Durga, Ma Kali.  Audiobook.  Mature listeners only (18+).

Full Essay with Quotes: Babaji often tells the story of his meeting with Swami Muktananda in which Muktananda told him that many meditation traditions teach that one meditates to experience the void, but that beyond the void is Shiva. In the current Dharana, we see the same teaching— when we use our practice to detach from the infinite manifestations of the mind and senses, we are able to attain mindful separation, which is like a void, and that sustaining that state brings us into union with our true nature, here named Bhairava, which is the same way of saying Shiva. Shiva exists beyond the void. In this Dharana our mind and senses are described as a type of five-fold mandala, smell, touch, taste, sight and sound working as one to inform us of our physical reality. These senses are likened to a peacocks feathers, which when fanned behind them create a dizzying experience much like the mind and senses can become. Our task as yogis is to witness the mind and senses, but not to multiply them with our energy. One method for this, given by Swami Lakshmanjoo, is to see the senses themselves as voids. “You must concentrate simultaneously on [the void while experiencing each of] these five, that it is nothing, it is only a void and nothing else. Then, you have to forcibly concentrate that these are nothing, [that] these objects are nothing–“What I see is nothing, what appears to me is nothing, what I hear is nothing, what I touch and what I get [as] the sensation of smell, it is nothing, it is only śūnya.” It is only seeing as energy–just seeing only, hearing only, not to analyze that…There it ends. And when I feel smelling, there ends that. At the time of that sensation of smelling, you must end it there. You must not go further, You must not go beyond that so that you will [avoid being] entangled in the world of the senses.”This is one of the many underlying teachings of the Tattvas, the yogic map of manifestation. In the tattvas we see that Shiva and Shakti's dance creates all of manifestation. As we expand further from Shiva we are covered by maya, illusion, meaning as our awareness moves further from our own center we identify less and less with our true nature. This outward expansion from center takes a particular path that is helpful in understanding this Dharana. We see in tattvas 17-21, the power of the physical senses are developed— there are called the Jnana Idriyas, which is referred to in the text by Swami Lakshmanjoo as well. This is considered the source of the senses, described as the ‘power of seeing' the ‘power of smelling' and so on. This source gives rise to the sensations themselves, tattvas 27-31, called the subtle elements. This would be the capacity for sense itself, but not of any particular scent. The capacity for sight, but not necessarily a particular sight, etc. And eventually the power and capacity for the senses gives rise to the actual gross elements themselves, tattvas 32-36, the final and most externalized of manifestation. Interesting enough, all three of these capacity's arise simultaneously, we see the object, but often miss the deeper mechanism happening within us. Intro to Kashmir Shaivism: “The moment the senses of perception are produced, the five tanmatras or subtle elements of perception also come into manifestation from the same Ahamkara, because the indriyas can have no meaning or existence whatsoever with​out the objects with which they are inseparably correlated. For instance, the indriya of hearing has no meaning without something to hear, that is, without sound. Similarly, the indriyas of feeling-by-touch, tasting, and smelling have no meaning without a simultaneous reference to something to feel, taste, and smell. Therefore, the moment Manas arises as desire, Ahamkara takes a triple form: I - (1) de​sire - (2) to see - (3) some color.” (Note: the ahamkara is the self that is doing or the personality associated with this individual body. It refers to the sense of being an individual separate from everything else.)This means that behind every color is a deeper understanding if we are willing to surrender it. This experience of surrender is something we have been given by Swami Rudrananda, but keep in mind that this word does not come up very often in the text as we have read it. Therefore the act of surrender is a way of describing a very paradoxical yet essential reality we must learn to participate within— if we can let go of the sense object in front of us, which appears to mean we are left with nothing, we are actually brought to a much vaster experience. Beyond the void is Shiva, this is an essentially another way of teaching us the nature of surrender. When we let go we begin to receive. Let go of the color, receive the source of the color. To the mind we have lost something, but to the heart we have gained. As Jai Deva Singh teaches at the end of his commentary on this Dharana: The Absolute void is Bhairava who is beyond the senses and the mind, beyond al the categories of these instruments. From the point of view of the human mind, Shiva is most void.From the point of view of Reality, Shiva is most full, for Shiva is the source of al manifestation.Which brings us to the translation and practice of Dharana 9. Paul Reps wording is very much on the positive side, instead of letting go or getting less, he focuses on melting within and receiving more. Instead of rejecting outer form, we see that our goal is to absorb it. We find the source by letting ourselves really open up to it. In sight we see that once we surrender the object of our focus, we receive the object of our wishes. “Or, imagine the five-colored circles of the peacock tail to be your five senses in illimitable space. Now let their beauty melt within. Similarly, at any point in space or on a wall—until the point dissolves. Then your wish for another comes true.”

Full Essay with Quotes: Babaji often tells the story of his meeting with Swami Muktananda in which Muktananda told him that many meditation traditions teach that one meditates to experience the void, but that beyond the void is Shiva. In the current Dharana, we see the same teaching— when we use our practice to detach from the infinite manifestations of the mind and senses, we are able to attain mindful separation, which is like a void, and that sustaining that state brings us into union with our true nature, here named Bhairava, which is the same way of saying Shiva. Shiva exists beyond the void. In this Dharana our mind and senses are described as a type of five-fold mandala, smell, touch, taste, sight and sound working as one to inform us of our physical reality. These senses are likened to a peacocks feathers, which when fanned behind them create a dizzying experience much like the mind and senses can become. Our task as yogis is to witness the mind and senses, but not to multiply them with our energy. One method for this, given by Swami Lakshmanjoo, is to see the senses themselves as voids. “You must concentrate simultaneously on [the void while experiencing each of] these five, that it is nothing, it is only a void and nothing else. Then, you have to forcibly concentrate that these are nothing, [that] these objects are nothing–“What I see is nothing, what appears to me is nothing, what I hear is nothing, what I touch and what I get [as] the sensation of smell, it is nothing, it is only śūnya.” It is only seeing as energy–just seeing only, hearing only, not to analyze that…There it ends. And when I feel smelling, there ends that. At the time of that sensation of smelling, you must end it there. You must not go further, You must not go beyond that so that you will [avoid being] entangled in the world of the senses.”This is one of the many underlying teachings of the Tattvas, the yogic map of manifestation. In the tattvas we see that Shiva and Shakti's dance creates all of manifestation. As we expand further from Shiva we are covered by maya, illusion, meaning as our awareness moves further from our own center we identify less and less with our true nature. This outward expansion from center takes a particular path that is helpful in understanding this Dharana. We see in tattvas 17-21, the power of the physical senses are developed— there are called the Jnana Idriyas, which is referred to in the text by Swami Lakshmanjoo as well. This is considered the source of the senses, described as the ‘power of seeing' the ‘power of smelling' and so on. This source gives rise to the sensations themselves, tattvas 27-31, called the subtle elements. This would be the capacity for sense itself, but not of any particular scent. The capacity for sight, but not necessarily a particular sight, etc. And eventually the power and capacity for the senses gives rise to the actual gross elements themselves, tattvas 32-36, the final and most externalized of manifestation. Interesting enough, all three of these capacity's arise simultaneously, we see the object, but often miss the deeper mechanism happening within us. Intro to Kashmir Shaivism: “The moment the senses of perception are produced, the five tanmatras or subtle elements of perception also come into manifestation from the same Ahamkara, because the indriyas can have no meaning or existence whatsoever with​out the objects with which they are inseparably correlated. For instance, the indriya of hearing has no meaning without something to hear, that is, without sound. Similarly, the indriyas of feeling-by-touch, tasting, and smelling have no meaning without a simultaneous reference to something to feel, taste, and smell. Therefore, the moment Manas arises as desire, Ahamkara takes a triple form: I - (1) de​sire - (2) to see - (3) some color.” (Note: the ahamkara is the self that is doing or the personality associated with this individual body. It refers to the sense of being an individual separate from everything else.)This means that behind every color is a deeper understanding if we are willing to surrender it. This experience of surrender is something we have been given by Swami Rudrananda, but keep in mind that this word does not come up very often in the text as we have read it. Therefore the act of surrender is a way of describing a very paradoxical yet essential reality we must learn to participate within— if we can let go of the sense object in front of us, which appears to mean we are left with nothing, we are actually brought to a much vaster experience. Beyond the void is Shiva, this is an essentially another way of teaching us the nature of surrender. When we let go we begin to receive. Let go of the color, receive the source of the color. To the mind we have lost something, but to the heart we have gained. As Jai Deva Singh teaches at the end of his commentary on this Dharana: The Absolute void is Bhairava who is beyond the senses and the mind, beyond al the categories of these instruments. From the point of view of the human mind, Shiva is most void.From the point of view of Reality, Shiva is most full, for Shiva is the source of al manifestation.Which brings us to the translation and practice of Dharana 9. Paul Reps wording is very much on the positive side, instead of letting go or getting less, he focuses on melting within and receiving more. Instead of rejecting outer form, we see that our goal is to absorb it. We find the source by letting ourselves really open up to it. In sight we see that once we surrender the object of our focus, we receive the object of our wishes. “Or, imagine the five-colored circles of the peacock tail to be your five senses in illimitable space. Now let their beauty melt within. Similarly, at any point in space or on a wall—until the point dissolves. Then your wish for another comes true.”

The focused diligent practice of Yoga is call Abhyasa and within that, we are practicing Vairagya, which is letting go of sensory perception and observation. It becomes a detachment to what is observed or seen arising as a result of practice. The goal of practicing Yoga is to reach a state of Nirodha. Nirodha is to stop, restrain, still, the removal and the cessation of.Kaya Nirodha – Physical StillnessPrana Nirodha – Energetic StillnessCitta Vritti Nirodha – Mental StillnessWhat happens when stillness is achieved? The self rests within itself. The “I-ness” of you recognised itself. Samadhi is a separation from Prakriti and wakens to it as Purusha.What happens when stillness isn't achieved? Well, the witness miss-identifies with the thoughts, emotions, images, sensations and other mind-stuff. Prakriti. Patanjali has two solutions:Kriya Yoga – Tapas, SvaDhyaya, Isvara Pranidhana or Ashtanga Yoga – Yamas, Niyamas, Asana, Pranayama, Pratyahara, Dharana, Dhyana, SamadhiKriya Yoga is said to be for those who are not seeking the highest Samadhi. Ashtanga Yoga is said to be for those seeking full liberation from the suffering of existence. Either way, the purpose is to practice and minimise the Kleshas – Mental Emotional Afflictions which are said to be at the root of why we suffer and why we are subjected to ongoing Karmic action or reaction.Avidya – IgnoranceAsmita – EgotismRaga – RagaDvesa – Aversion, resistance Abinivesha – Fear of loss, change and deathOur job is to develop our Viveka, discernment to recognise our own ignorance of the wandering mind (Avidya). How we misidentify with being more than, less than, or stuck in a limited unhealthy ego self (Asmita). To wake up to craving, yearning and chasing something more pleasurable (Raga). Or to what we are avoiding or resisting (Dvesa). And ultimately what we are truly afraid of (Abinivesha).This week we will focus on Nirodha to observe the unnecessary movements we take with the physical, energetic and mental bodies. Looking into why we fidget, move, tremble, itch, and notice our wandering mind. To look with a clear lens to what is asking for us to wake up to.To read more and to practice with Zephyr Wildman, click here. To support Zephyr Yoga Podcast, donate here. Hosted on Acast. See acast.com/privacy for more information.

Over the next few sessions we will be exploring how to create balance within ourselves by studying how we can harmonise our Doshas. This is pointing us to the sister science of Yoga called Ayurveda.Ayur- Life, Longevity Veda- Knowledge, Wisdom and Spiritual Science The link between Yoga & Ayurveda is Prana.The components of this vital energy are Prana – vital force,Ojas – vital essence of nourishment,Tejas – vital light.David Frawley states in his book Yoga & Ayurveda “Yoga is the intelligence of Prana, seeking greater evolutionary transformation. Ayurveda is the healing power of Prana, seeking to consolidate the life systems it has already developed.”Your consciousness has a purpose to this embodiment. It is said to be Dharma – your purpose, your path, your mission that you are meant to carry out to serve yourself and others. As a Yogi, you are trying to find ways to fulfil that. Sva Dharma – is living in harmony with your own dharmic constitutional type and the personalised practices that keep you on your dharmic path to fulfilment. So being Adharmic – is living that brings pain, disease, discomfort and disharmony. Yoga shows us how to realise the “Self”. Through practice you understand the nature of mind and cultivate Self-Knowledge to lead you to liberation (This explained in the Series 7 Stages of Yoga). Ayurveda shows us how to live in such a way that our physical and mental actions don't deviate from what is realised as our true nature or Self. What is dharmic for one might not be for another. So it is important that we bespoke our diet, herbs, asana, PY, meditation and other practices to support a harmonious life. The combination of Yoga and Ayurveda directs one's practice, awareness and life to the realisation of what lies beyond this mundane experience as well as how to live in this world with skill. Yoga is the best therapeutic tool in Ayurveda for keeping the Doshas balanced. Asana, Pranayama and Mediation with Dharana (focused concentration) treats various ailments, structural problems, mental, emotional and energy conditions and disorders.Doshas are physical constitutions and functions that tell us how the organs and body work from a Yogic perspective of Prana. Bespoking practices according to individual types, or, 3 Doshas – Vata, Pitta and Kapha Dosha. We are all three, just one is usually dominate and one usually goes out of balance easily.In this session we will do an overview of all three Doshas. Each Karma will be focusing on the positive qualities of each Dosha and how we can bespoke our practice to become familiar with them in ourselves.To read more and to practice with Zephyr Wildman, click here. To support Zephyr Yoga Podcast, donate here. Hosted on Acast. See acast.com/privacy for more information.

Welcome to a transformative meditation experience: "Cultivating Inner Stillness Through the Ancient Art of Drishti." In this episode, we embark on a journey of self-discovery and profound inner calm. Explore the ancient yogic practice of Drishti, a focal point that directs your gaze, enhancing concentration, equilibrium, and the quieting of the mind. Discover the intricate connection between Drishti, Pratyahara, and Dharana—the fifth and sixth limbs of the eightfold path of yoga, according to the sage Patanjali. As we delve into the Eight Limbs of Yoga outlined in Patanjali's Yoga Sutras, you'll come to understand how Drishti can serve as a valuable tool on your path to spiritual and mental development, where attention flows and energy follows. This practice helps refine sensory awareness, allowing you to turn your focus inward, nurturing a profound sense of inner stillness and presence. In this meditation, we'll explore the Bhrumadhya Drishti, also known as Ajna Chakra Drishti, where you gently close your physical eyes to open your cosmic eye, embarking on an inner journey towards clarity and focus. As you immerse yourself in this experience, you'll discover that Drishti is not just for the mat—it's a practical tool that can be integrated into everyday life, bringing serenity and focus even in moments of chaos. By cultivating inner stillness through this ancient art, you can embrace a sense of tranquility, clarity, and presence in your life. And today's meditation is a teaser of Nola Bloom's Eight day online course "An Embodiment Journey Into The Eight Limbs Of Yoga" available on Insight Timer, offering a deeper exploration of these ancient teachings. Visit Insight Timer to listen to the intro and check out the course overview. So, close your eyes, let go of distractions, and allow your inner wisdom to shine through. Namaste. Please remember to comment and leave a 5 star review on the show! Follow me on ⁠⁠⁠⁠⁠⁠⁠Insight Timer⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠Visit my website ⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠Follow me on Instagram⁠⁠⁠⁠⁠⁠⁠ Music by Chris Collins If you find this practice resonates with you and you'd like to deepen your meditation journey further, Nola is available for ⁠⁠⁠⁠⁠1:1 sessions⁠⁠⁠⁠⁠ to provide personalized guidance and support. As always, we are grateful for your support. If you've enjoyed this session, gratuities are graciously accepted. You can show your appreciation by following the 'buy me a coconut' link provided. ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Buy me a coconut here⁠⁠⁠⁠ --- Send in a voice message: https://podcasters.spotify.com/pod/show/nolabloom/message

Embarking on the path to spiritual growth is often framed as a solemn endeavor, demanding ceaseless, mindful effort. But it doesn't have to be a burdensome task—instead, it can be a playful and invigorating journey that engages us fully in every minute of our existence. In a recent exchange with Sri Shambhavananda, the anecdotes about Paul Reps, the contemporary Zen master and compiler of Zen Flesh Zen Bones, were illuminating. Reps illustrates that continuous mindfulness can be pursued not just through disciplined practice, but also with a touch of lightheartedness and curiosity. As we delve Dharana 6, we'll explore how the wisdom of "every minute Zen" aligns with the ancient teachings of Shiva Sutra 2.3, which states that "pauseless effort brings attainment." Our spiritual journey, as it turns out, can be a seamless blend of focus, surrender, and even a bit of playfulness—enabling us to embody mindfulness in every moment. Eventually this work paves the way for our work with Dharana 5 & 6 from the Vijnana Bhairava, which focuses on entering the natural and uplifting flow of Shakti that permeates our Heart, our Shushumna, and even our daily lives. The tale of “Every Minute Zen” from Zen Flesh Zen Bones highlights the importance of unbroken mindfulness….”Zen Students are with their masters at least ten years before they presume to teach others. Nan-in was visited by Tenno, who, having passed his apprenticeship, had become a teacher. The day happened to be rainy, so Tenno wore wooden clogs and carried an umbrella. After greeting him Nan-in remarked: “I suppose you left your wooden clogs in the vestibule. I want to know if your umbrella is on the right or left side of the clogs. Tenno, confused, had no instant answer. He realized that he was unable to carry his Zen every minute. He became Nan-in's pupil, and he studied six more years to accomplish his every-minute Zen.” The story of every minute zen reminds us that we should be fully aware and present at all times. Paul Reps himself was known for his playful techniques to maintain mindfulness. For instance, a simple action like switching a bracelet you wear everyday from one wrist to the other could serve as a practice to be more present. The teaching here is, perhaps, that being fully present is equal parts discipline and creativity. It requires us to be committed but also to maintain a sense of playfulness. As Reps once described it, “serious play”— our everyday play of being present. I recently had the chance to ask Babaji about pauseless presence in Monday Night Satsang. His guidance was that one can't force themselves to be continuously present; one needs to be relaxed and in tune with the flow of the moment in order to really experience the present. This mirrors the commonly used motto in high-stakes professions: "Slow is smooth, and smooth is fast”— that is, we have to relax and slow down if we are ever going to rise up to the real heights of any discipline. Paul Reps emphasized the same idea in his poem, "Smooth Motion Cures Commotion," suggesting that when we move smooth we not only heal ourselves but even those around us, “If the world ship sinks will you save it,” Reps writes, “Yes you will, move smooth.” Shiva Sutra 2.3 also reflects this, teaching that “Pauseless effort brings attainment”, meaning that practicing with continuity is one of our greatest assets in our practice. How do we achieve continuity, and thus the rewards of it? Slow down and smooth out our effort, and let the rest come naturally. A metaphor that Babaji often uses is that of digging a well— if you are steady and stick with it, eventually the rewards will rush up to meet you in a natural and sustainable manner. About a year and a half ago, Babaji advised the sangha to ‘slow down' in their daily practice. One example of this is that of ‘over-breathing' when meditating on the breath, leading to hyperventilation and nervous system imbalances. Babaji recommended gentler breathing patterns and a focus on heart-centered meditation. For much of the sangha this was a rejuvenating experience, much our current Dharana is describing—Slowing down and smoothing out their practice allowed them to feel the natural energy and power that is radiating from within them all the time. Which brings us to the heart of our current Dharana. Dharana 6 of the Vijnana Bhairava guides us to focus on the lightning-like upsurge of shakti in the spine. Reaching directly for this level of experience could be like trying to move fast without first moving slow and smooth— either it is ineffective, or could cause imbalance. For this reason, the commentary on the Dharana urges us to take our time to ground our awareness, and allow the upsurge to come slowly and naturally. The take away here is that our work isn't to push or pull energy, but to calm our mind and body deeply, bring our attention low into our base and allow the exhale to be a natural expression of this upward flowing energy. If done consciously, this experience should help us feel more grounded and present, as opposed to our energy flowing up into our heads and thoughts. It should be noted that the upsurge of Kundalini energy discussed in this chapter is also described as an expansion of the heart center. This means that we can also practice this lightning like expansion in our hearts as we exhale, which may be more in line with your daily practice. I found this parallel to be extremely beneficial in unlocking the teachings that Babaji has been describing over the past couple of years— the effortless expansion of our hearts during the exhale. This level of experience can only be truly felt when the mind is calm and the body is relaxed. So, let's take a moment to engage with Dharana 6. As Babaji has been guiding us, try applying this focus to your heart first, and then taking your time to bring the awareness down to your base before feeling the lightning like energy of the spine.Dharana 5 & 6 from the Vijnana Bhairava, Paul Reps Translation“Consider your essence as light rays rising from center to center up the vertebrae, and so rises livingness in you. // Or in the spaces between, feel this as lightning.”

Whether we are athletes or not, we all have areas in our lives where we want to perform well. Today host Rachel speaks with returning guest Dr. Daya Grant about how aspects of yoga philosophy can help us do that - by improving our focus and concentration.  Dr. Grant helps athletes and other high performers train their brains with the same care they invest in training their bodies. She draws heavily on the yoga techniques of Pratyahara and Dharana to help athletes focus on what they CAN control, cultivate intuition and prevent burnout. In this episode, she shares practical ways you can connect to these techniques. Listen in to hear how simply connecting to your feet or choosing where to rest your gaze can completely change your response to a heightened situation, why Dr. Grant encourages athletes to journal, and a range of other yoga tools that you can harness to improve your performance, whatever your ambition. Show Notes: Improved performance isn't just for elite athletes [2:21] Fresh definitions of Pratyahara and Dharana [3:38] Practical examples of Pratyahara and its benefits [6:21] “Self One” and “Self Two” [12:13] More tools to “reverse the flow” [15:35] Training the brain is as important as training the body [21:36] Understanding Dharana [25:38] Using breath work for improved focus: challenges and tips [30:48] Self-talk, and finding strength in self-compassion [34:23] Communicating helpful concepts like surrender to athletes [40:10] The power of practice [43:41] Harnessing the tool of imagery [45:55] Final takeaways [51:14] Links Mentioned: Watch this episode on YouTube Yoga Medicine Podcast Episode 47: Concussion Care Yoga for Concussions Online Course Connect with Dr. Daya Grant:           Instagram | Daya Grant You can learn more about this episode, and see the full show notes at YogaMedicine.com/podcast-84. And you can find out more about insider tips, online classes or information on our teacher trainings at YogaMedicine.com. To support our work, please leave us a 5 star review with your feedback on iTunes/Apple Podcasts.    

This pressure or density is not only natural, but good for us. When diving underwater in the physical world, our body recognizes the pressure and slows down our heart rate, shifting our nervous system down towards a more restful and rejuvenating state. The pressure is also good for our lungs. In our subtle bodies when meditating there is a very similar experience, when we go inside our heart rate slows down and our nervous system down shifts. And similar to the water, there is a natural tendency to bob like a buoy in our heads all day long, staying at the surface, and it takes a certain kind of work to actually go deep within ourselves. And like water, we do this in small sessions— we don't need to live underwater, we just need to practice going there over and over again. In fact, it is teh repetition that is the source of our depth, “Inserting the spark of awareness and letting it fade” as Shiva Sutra —- teaches. It is Effort over time, as Rudi teaches, that yields real growth. The pressure of this dive within ourselves is unique, subtle. I hope that by discussing this pressure it does not lead to any expectations of pressure and thus doership. Instead I hope that by discussion this subtle pressure that we feel when we go inside it helps us actually feel our experience more clearly, and interact with it more personally. Because, as Babaji has been teaching steadfastly for quite a while, we so often get attached to the technique and artificial goals in our practice, such as “how deep we are diving”, or “how long we can hold our breath” to keep with the analogy, and we not only miss the point of our practice, but we miss the experience, and thus also miss the growth. Technique is here to guide us to the present, to our direct experience, to our state of being— that is what I hope this discussion does for you. Because it doesn't matter how deep you dive within yourself— its the pressure itself that is beneficial, the actual experience of going inside and working with that experience— and when you can shift your awareness from the ‘depth' to the ‘experience', every depth becomes more beneficial, sustainable and interactive. We are diving into the heart to interact with the experience, not to be done with the experience. As teh Sutras say, it is a subjective experience, not objective— meaning it is meant to be happening to you in the state you are in today, within the context of your life right now. We are each meant to really experience the process of going inside every time we do it, not to simply go through the motions like watching a TV show while you walk 3 miles on a treadmill. This is why it is beneficial to pay attention to the experience rather than focus on the destination— the experience is where the growth is. The subtle pressure that exists within us, that we slowly but surely breathe through, is the source of the healing— it doesn't matter the depth or the time spent underwater/inside, it matters how much you are absorbing and participating in the experience. It Which brings us to the second half of the Dharana, the rising up. Diving down is the work, rising up is the serenity. In the water, diving down is effort, you not only have to actively swim against the natural buoyancy of the ocean, you have to stop every few kicks to actively clear your ears, and this process continues every few feet. At a certain point you stop and allow yourself to rise up slowly. There is no need to kick here, or even clear your ears, you simply rise up and expand to the surface. In our practice it is the same. The work of going inside takes time and effort, we work with the experience directly and gradually, and let it work on us. And eventually there comes a time to allow ourselves to rise up and expand naturally. In the big picture one could say this is the moment of our Kundalini rising up the spine to the crown chakra. If we zoom out even further, this could be said to be the description of enlightenment itself, a gradual rising up that takes place over liftetimes of Sadhana. From a more zoomed in perspective, this could also be referring to the latter half of the circular breath, wherein our attention rises up the spine. Or in an even more localized way, and the way we have been instructed to work more and more these days by our teacher, this is referring to the subtle expansion that takes place in the heart on each exhale. For the past year or so, Babaji has been emphasizing the practice of bringing our attention to the heart with our inhale, and then allowing the heart to expand with the exhale. The expansion that takes place in the heart is subtle, and happens gradually. When letting one's self rise up from a decent depth underwater, it can often feel slow, or even impreceptible, compared to the effort one expels to dive down. But again, if we pay attention to the experience itself as we did when we dove down into the heart, there will be plenty to feel. For me, I was expelling too much effort in the expansion of the heart and missing the experience altogether— but when I thought of it like rising up from under water, I let go and actually felt what was happening. So this analogy was a bit of a breakthrough for my personal practice, helping me use a natural physical experience to better understand a natural subtle experience. From where you're sitting, let your eyes close and turn your attention within. This initial turn already initiates the healing process, and you can feel the subtle shift. This is almost like the shift of being in water versus being on land, there's a buoyancy in side, an ebb and flow like rising and falling currents. Breathe in through the third eye, and towards the base of the throat. Feel this slight shift in internal pressure, there's a density being approached, like the density of water just a few feet under the surface. Instead of trying to go past the density you encounter, feel it. Absorb that healing pressure, let it do its work. Swallow to relieve the pressure in the throat, almost like cleaning your ears, and feel the path to the heart open up. This is the practice we have been working on with Babaji for a while now. The path to the heart. Notice the experience of getting to the heart with your breath— feel the subtle density that you encounter and work with it. That density is why we are meditating, it is literally what we are breathing through. With each inhale we can bring our awareness towards the heart, embracing the subtle hug of pressure that may exist there, and as we exhale we expand our experience in the heart in a different way.

Dharana, the sixth limb of Yoga is defined as concentration. Not just any concentration, but a whole body experience free from muscular tension that offers an extraordinary element of psychic depth which invites the creative inner work to unfold.

Join us as we explore our practice through the art of writing from within. We will review Dharana 4 and spend time meditating, writing, and discussing, in addition to some light movement. You are welcome to bring previous writing to continue working on or use the prompts provided.

Dharana 4 concludes the breath and pause specific teachings in this portion of the Vijnana Bhairava, and is our focal point for tonight. In this Dharana we begin to lean into the pause skillfully, feeling for the moment when we are ‘all out' or ‘all in', and allowing ourselves to be absorbed in a space where our ‘small self vanishes'. Before we unpack it, we can sit for a minute with the dharana itself and let it speak to you directly:“When breath is all out (up) and stopped of itself, or all in (down) and stopped—in such universal pause, one's small self vanishes. This is difficult only for the impure.”The breath itself is a ‘ceaseless pulsation' of life force, a throb of Shakti described as Spanda. When the breath pauses, as we saw in the last Dharana, there is a moment of where the ceaseless pulsation of life fuses into stillness— this stillness is not separate from reality, but a unique experience within it— a moment when the surface of the water becomes absolutely still before the wave pool of the breath begins again. This moment comes and goes in a flash for most of us most of the time— yet it seems to be a Holy Grail of meditative experience. Holding the pause with the will misses the point— we only end up feeling our will, not the peace of the pause— so what other options are there? As Muktananda teaches in his text “I Am That”, if we want to expand the pause, we have to expand our experience of the breath itself: “The state of stillnesswhich occurs when the syllables merge inside and outsideis natural kumbhaka.You don't have to make a deliberate effort to hold your breath,because as you practice hamsa,the time of the suspension of breath begins to expand.The duration of the kumbhaka increases naturally.”To expand our experience of the breath overall, we can slow down our breath, this guarantees that we will stay connected to the flow, while also taking ourselves towards the subtle destination of the pause. Of course this must be within reason and not create tension, but once the breath is slower, your mind slows down too and you can begin to work through the impurities that the Dharana alludes to. Because who are the impure that have trouble feeling the pause and slowing down? All of us, most of the time. As study after study concludes, our overstimulated nervous systems are stuck in a subtle state of fight and flight. And as we know about the sympathetic nervous system, when we are ‘fighting and flighting'— which is to say thinking, planning and scheming— the maintenance aspects of our biology go on hold. Our digestion slows down, our cellular repair and maintenance slows down, everything goes on pause so we can get through this or that struggle. Its like being in a hurry all morning and leaving the toothbrush open on the counter, throwing a towel on an unmade bed and leaving breakfast dishes in the sink. It helps us get to work on time this time, but studies are showing us that these biological dishes are just piling up inside, as a 2018 article from the University of Colorado health and medical center describes it— “When you check your phone or hear an alert, you activate your sympathetic nervous system, the part of your body that's always scanning the environment. It gives you a little shot of adrenaline for every interaction. That adrenaline, which is meant to trigger your body to pay attention, sets off a cascade of chemicals that increases heart rate, pulse and muscle tension, and shunts energy from the brain to the muscles. It will take five to 30 minutes for your body to get back to baseline after every one of these alarms…Which is a problem in a world where cell phones rarely stop. Essentially, people don't ever come back down to baseline…We have one stress after another after another. All that stress wreaks havoc on the body and mind, causing or contributing to a range of diseases, from heart disease and depression, to sleep deprivation and chronic fatigue” (https://www.uchealth.org/today/the-hidden-stress-of-cell-phones/)These are the impurities to which the Dharana alludes— when we are in this neurological state, it is hard to meditate. The solution… s-l-o-w…d-o-w-n… Slow it all down, and start to feel again. When we can start to feel again, then we can start to relax and release, we can start cleaning up the debris, and eventually we can even begin to experience something beyond it.A Student once asked Babaji, “I have been very bothered lately by tightness in my heart. Can you suggest a way for me to release that tension?” To which he responded, “Try to breathe slowly and feel your navel. As you exhale relax deeply. Don't focus on an area where the congestion is. Focus below it, or beyond it. You have to draw the energy down. Your type of experience usually has to do with the energy coming back up the chakras. You have to breathe very slowly and deeply below the tightness and into the navel, and then relax and release. It is helpful to inhale slowly to a count of one, two, three. Then exhale to the same count. Sometimes students inhale and then exhale too quickly.” (SP, 29)As Babaji says here, when we slow down we can begin to feel, relax and release. Slowing down opens the door to feeling, and feeling allows us to feel what needs to be released. When we are stuck in an over-stimulated loop, this can be hard to do— which is why the Yogic tradition teaches us to work our way there layer by layer, through the Koshas. One of the reasons we have incorporated yoga into our Thursday night class schedule is because Babaji wants people to start slowing down and consciously figuring out how to relax and release— and the body is the most tactile place to start this process. As Anju talked about a few months ago, her asana practice, and slowing down in her asana practice, was the key to breaking through seemingly insurmountable obstacles in her meditation practice. Many people have resistance to Asana because it doesn't seem to work with the mind and heart as directly as meditation. But what's better— running really fast in circles or taking slower conscious steps towards relief? I know we all feel that we can just drop our tensions with a breath, and maybe we can occasionally, but slowing down on the physical level helps us slow down on the pranic level, which helps us slow down on the subtler levels of the heart and mind. And the act of slowing down really just means open up. Every aspect of our tradition tells us this, so I thought we could work with it more directly in tonights guided practice.

We as the competent students of Yoga (Adhikaras) devote and dedicate our time to a practice regularly and honour the teachings by adhering to the suggested path essential to achieving the desired State of YOGA! According to the Yoga Sutras 2.29, to practice Yoga the student follows the 8 limbed path. 8 Limbs of Yoga1. Yamas 2. Niyamas 3. Asana 4. Pranayama 5. Pratyahara 6. Dharana 7. Dhyana 8. SamadhiThis is what is suggested as practice Self-Awareness, Understanding, Acceptance and then Discipline to become Self – Actualised, to Self-Transcend and Self-Transform as a liberated causal experience from rebirth which is called Kaivalya. Most of us will be dancing through the first 4 stages most of our life, however there may come a point where there is an unfolding into the further stages, but until then we practice. To read more and to practice with Zephyr Wildman, click here.To support Zephyr Yoga Podcast, please donate here. Hosted on Acast. See acast.com/privacy for more information.

“Whenever inbreath and out breath fuse, at this instant touch the energyless energy-filled center.”When considering the pause between the breath, it is almost automatic to approach it from the outside in— meaning, to watch your breath and feel for the pause to occur. This, we are told, was the practice given in Dharana 2, which taught us to watch the breath ‘turn, turn turn'. As Swami Lakshmanjoo begins his translation of Dharana 3, though, “now, [we are entering] a more subtle process”. The subtle teaching at the heart of this Dharana is that we can experience the pause between our breaths more fully through the internal gaze of the Shambhavi Mudra, described in the commentary as Bhairavi Mudra. The Shambhavi Mudra is the practice of keeping the senses open but bringing your awareness inside to the heart, as you continue to experience your life. This is an advanced practice because it asks you to hold your awareness inside with no external object per se, such as a mantra or pranayama. It is simply, and not so simply, the practice of keeping your attention “inside” while you live your life “outside”. This practice, we are taught in this Dharana, will naturally draw the pause between the breaths to us. In fact, the deeper inside we go inside, the bigger the experience of the pause between the breaths will become for us. The experience of this pause gives rise to spiritual energy described in the Dharana as “Nirvikalpakataya”, which refers specifically to the energy of the central vein, the Shushumna. The Dharana continues that when this practice is truly accomplished, “the energy of breath neither goes out nor enters in (na vrajet na viśet)”, meaning that the inbreath and out breath pause momentarily of their own accord. And here, in this space between the breaths, “one becomes one with Bhairava,” as Lakshmanjoo translates, “Bhairavarüpatà”.When the inbreath and out breath “fuse”, as Paul Reps teaches it, we have fused inner and outer realities, the essence of the Shambhavi Mudra. Which is perhaps why Reps describes the experience as an “energyless, energy-filled, center”— when inside and outside merge, empty and full become interchangeable terms— all that's left is energy. Which brings us back to the illumination of the central channel at the heart of this Dharana, Nirvikalpakataya, which as Swami Lakshmanjoo comments, “is already illuminated”. So we aren't filling ourselves with light, we are unveiling the light that's already there. As we sit with this Dharana, we don't start at the top, we work our way there. We can begin by focusing on establishing a natural breath flow, smoothing out the breath and using our mantra, like we did in Dharana 2. Once this is established, we can open the eyes softly, and start to use less and less effort to guide our breath, approaching Dharana 3. This opens the door to a deeper dive into the Shambhavi Mudra, as we start to witness our senses, and exert less and less effort towards them with each breath. We can explore the depths of this Dharana as we explore our capacity for the Shambhavi Mudra. As our attention truly does sink inside, while our awareness on the breath and senses remain open, what happens to the space between the breaths? Does it come to you? Does it expand? Is it easier to feel— how would you describe that ease?

  Dhyana ~ Unbroken Concentration The WISDOM podcast  Season 3  Episode 100   ~ ‘Meditation is the continuous and effortless flow of attentive awareness towards the object of concentration.'  ~ Yoga Sutra 3:2  ~

This class revisits the Vijnana Bhairava's progressive training of awareness, particularly focusing on Dharana 2, which introduces the turns and curves of the breath. By following the turns and curves of the breath closely, we naturally arrive at the Shakti filled experience of the pause without doership. The is not only essential on our cushion, as well as in our lives by paying attention to the "turns" of our day and arriving more consciously in each experience. We will use this material as inspiration for a longer free write session on the topic, and then share it with each other, in our pursuit of cultivating our creative consciousness.

Strategies for Focus & Concentration ~ Dhāraṇā 'ask dorothy' The WISDOM podcast  Season 3  Episode 99   ~ Concentration of the Mind  ~

  Dharana ~ Calm Focusing of the Mind The WISDOM podcast  Season 3  Episode 98   ~ Concentration is the binding of the mind's attention (focused awareness) to one particular point (to the exclusion of everything else).  ~ Yoga Sutra 3:1  ~

The Vijnana Bhairava is a ceaseless pulsation, and the first practices of the Vijnana Bhairava take us through a progressive training of awareness in order to use that pulsation to reveal our true nature. Dharana one teaches us to focus on the pulsation itself in the form of Ham and Sah, Dharana two introduces the turning point of our breath, a moment of pauseless presence. Dharana three dives deeper into that pause, and Dharana four leans into it. It should always be noted that the pause between the breath should feel as natural as breathing itself— anything less and we're missing the point. Pranayama is no more about controlling our breath than Hatha yoga is about controlling our body. It is a means by which we enter the flow of the breath, just like Hatha yoga is how we start to move more harmoniously with our body. This means that our work with the pauses should always feel natural, and if it doesn't, each of us has to be open to taking a step back in order to find a sustainable path forward. Dharana 2: Reps: “As breath turns from down to up, and again as breath curves from up to down—through both these turns, realize.”So as we see here, we begin to explore the pause not by seeking a pause, but by watching it turn. You can imagine a pendulum swinging in one direction, and if you watch it closely enough, it slows and turns and begins to swing in the other direction, did it stop? When did it stop? The math of this moment proves to be quite complex— as it approaches the end of the swing the speed gets slower and slower, the movement smaller and smaller, and the pause that takes place before it turns around is almost imperceptible, and mathematically almost impossible to predict. It would be like slicing a cake in Half, then quarter, then eighths, then sixteenths, then thirty-seconds, and sixty fourths, and so on, the slices of movement getting smaller and smaller as the pendulum approaches the end, almost infinitely. Which is why watching this turn can give us a glimpse of the infinite. Jai Deva Singh comments on the Sutra that at this point the inhale and exhale cease, and what occurs is an upsurge of energy in the Shushumna: “By the anusandhāna or one-pointed awareness of these two pauses, the mind becomes introverted, and the activity of both prâna and apâna ceases, and there is the upsurge of madhya dasa i.e. the path of the madhya nadi or shushumna becomes open.”But this is not a state we can grasp with our minds, or our bodies— as the math showed us. This is a state that arrives as we watch the turn with pauseless effort, or “Uninterrupted awareness”, as Swami Lakshmanjoo described it— meaning that we must be pauselessly present in order to actually feel this turn take place, and in that pauseless presence we perceive our True nature, “When you maintain uninterrupted awareness of these two voids, by this way of treading on this process the formation of Bhairava is revealed.”This is why the Dharana teaches us to focus on the turning, the slowing, the changing, as a way of cultivating pauseless presence. It can be very productive to approach this concept progressively, first in body, then in breath. To help us really notice the ‘turn' we can incorporate Robin's breath, and work physically to make the end of each movement come to an almost invisible end before turning in the opposite direction. After a few repetitions with the arms, we can continue with the same pranayama, using a little effort to keep our breath long and smooth, like it was with robins breath, allowing us to hone in on the imperceptible ‘turn' of the breath. Homework: Taking this Dharana into your life means noticing the ‘turns' of your day— all the in between moments when you are going in one direction with one activity, and then as that comes to an end, are going in a new direction with another activity. The spaces between the breaths are like the spaces between the activities of our life. In Sanskrit, these turns are described as Unmesha and Nimesha. It can be easiest to understand these by looking at the seasons. Summer and Winter represent the inhale and exhale, the two phases that we oscillate between. In between these two polar opposites are transitional turns we call fall and spring. Fall is the turn that takes summer into winter, and Spring is the turn that takes us from winter into summer. Paying attention to these turns can help us arrive more consciously in the experience that is either coming our way, or fading away. On a practical level, this means paying more attention to the turns of your day, between your activities. Such as the space after this class, and before whatever is next for you. The turn that is your morning commute, for example, how do you engage your awareness there so that you truly arrive when you arrive? Or the turn on your way back from work, so that when you get home you can be totally present? Waking up is a turn from sleeping to waking life, and going to bed is also another turn in our schedule. What we bring to these turns usually indicates what our next activity will be like for us. What are your turns throughout the day? How do you use your practice to engage your awareness in them naturally and effectively? We will revisit this as a writing prompt next week for our Creative Consciousness Class, but it will only make your work next week more fruitful if you take time to bring this practice into your life, as well as your cushion, leading up to that class.

Let's climb the Tree of Yoga together! The Eight Fold Path of Yoga consists of Yamas, Niyamas, Asana, Pranayama, Pratyahara, Dharana, Dhyana & Samadhi. What the heck does that all mean?! In this episode we will explore the 8 limbs of Yoga as a tool for harnessing the mind and being able to calm the fluctuations. This is an overview of Ashtanga Yoga as put forth by Patanjali in the Yoga Sutras.

Jai Deva Sing notes at the end of Dharana 1 that there is an important interpretation of the Dharana still to be considered- that this is the essential teaching of the breath meditation practice “Ham Sah”. The recitation of Ham Sah is an exploration of the ceaseless pulsation of the Goddess Shakti in our lives, a way of observing the pulsation of reality. The meaning of the mantra can only be discovered by listening, by letting the breath move naturally as Shambhavananda and Muktananda teach, which we are taught is the path itself of this practice.Jai Deva Singh (commentary on Dharana 1): “There is another important interpretation of this dhärana.In inhalation, the sound of ha is produced; in exhalation, thesound sah is produced; at the junction point in the centre thesound of m is added. So the whole formula becomes 'Hamsah'.The paradevi goes on sounding this formula or mantra ceaselesslyin every living being.”Swami Lakshmanjoo commentary on Dharana 1:When you take your breath inside, the recitation of ‘ha' will end in ‘ṁ'. When you take it out, [the recitation of ‘sa'] will end in visarga–‘saḥ'. And, in these two starting points, if you concentrate, you will become one with Bhairava because of its fullness.”Swami Muktananda from his book “I am That “This is what we also need to understand. Hamsa is not a mantra that you merely repeat. What you have to do is become established in the awareness of the mantra going on inside you, in the goal of the mantra, in the pulsation which exists in the space where the syllables arise and subside…”Sri ShambhavAnanda on the practice of breath awareness: “Instead of forcibly trying to control your breath, develop the ability to experience and witness it. Follow your natural breath flow and attach it to the mantra “Ham Sah”. A person breathes approximately 26,000 times a day. If you can be aware of your inhalation and exhalation, you will make progress in meditation. When you can control your breath, you can control your mind. But first you have to become aware of the breath. Don't use any forceful practices. Make friends with your breath and be aware of what it is doing in different situations. When you have a certain experience such as fear, anger, or bliss, you will find that your breath will concentrate in a certain area. If you start to pay attention, you will gain some wisdom.”

In our previous class we took time to introduce the concept of Dharana as a method of concentration, as well as to reiterate that this focal point is meant to merge us with a state of being that is beyond the focus of our eyes or mind. Each dharana is a stepping stone to our state of being. We took time to sit with Paul Reps' translation of the first Dharana, which is always so succinct and useful for meditation. His translation seemed to emphasize the practice of keeping our focus in the heart as we noticed the inhale come down and in, and then the exhale go up and out. Radiant one, this experience may dawn between two breaths. After breath comes in (down) and just before turning up (out)—the beneficence.”Let's practice that now for a moment…We will continue to work with each of Paul Reps' translations of the Dharanas, but there is also rich soil to uncover in the less abridged translations of Jai Deva Singh, as well as the commentary's of Swami Lakshmanjoo. These translations showed opened the door to a few subtle details to the text— for example, that the visarga, the “:” notation in Sanskrit that indicates the addition of breath after a vowel sound, actually represents the two focal points of our breath, the heart and the dvadashanta. The point the exhale ends is specifically called the dvadashanta, an invisible point in space meant to represent the distance your breath travels outside of you. You can find this point, the text tells us, by measuring 12 finger widths from the tip of the nose. Be sure to measure with the angle of your nose, slightly downward, and you'll find that this point is 8 or so inches in front of our physical heart. When you breathe out with a little bit of force, you can easily feel this as the end point of your exhale. As the breath moves back and forth between these points, life is projected and created, which is why the word Visarga means projection or creation. As Shakti is literally the projected or created universe, this verse describes the nature of Shakti as the same as Visarga, as an ceaseless oscillation between these two points, specifically in the form of the inhale and exhale. “Para devi or Highest Sakti who is of the nature of visarga goes on (ceaselessly) expressing herself upward (ürdhve), from the centre of the body to dvdasanta (or a distance of twelve fingers), in the form of exhalation (präna) and downward (adhah), from dvadasanta to the centre of the body, in the form of inhalation (jiva or apâna).By steady fixation of the mind (bharanat) at the two places of their origin (the center of the body in the case of prāna, and dvadasänta in the case of apâna) there is the situation of plenitude (bharitästhitih which is the state of parasakti or nature of Bhairava).”Let's try that practice now for a moment…We will continue to explore this practice today, and describe its relationship to our breath meditation practice, Ham Sah. It should be noted that Swami Lakshmanjoo and Paul Reps were contemporaries, and that Jai Deva Singh was Swami Lakshmanjoo's student. As the Zen saying goes, each one is best. Paul Reps, of course, was a dear friend of Sri Shambahvananda, our living teacher. Sri Shambhavananda also met with Swami Lakshmanjoo in India, and speaks highly of him as well. I mention this because it is so special to be able to study these texts and know that they are tied to the fabric of our lineage in a way— and that they are approved by Sri Shambhavananda for study. Today, this is a commonly overlooked aspect of spiritual practice, but for Shambhavananda Yogis, it is important to know the yogi behind the words you are reading. We open our hearts in this class, and trust these individuals in a very deep and subtle way— being able to trust the text is of paramount importance for my own work. “The outgoing breath is called prana,and the incoming breath is called apana. Apana is also called jiva, the individual soul, because only when the apana enters the body can it be said that the soul is in the body. If the prana goes out and the apana doesn't come back in, then the body is nothing but a corpse.” (I Am That)The Dharana continues: By steady fixation of the mind at the two places of their origin (viz., centre of the body in the case of prāna and dvadasänta in the case of apâna) there is the situation of plenitude.It can be misleading to think of these as two separate points, though, as if one were the beginning and the other the end. For the Yogi, inside and outside, Shiva and Shakti, are simultaneous, as light and a flame are simultaneous. We may begin our practice by moving back and forth between these two points, but the teachings of this lineage point to a another stage in the practice where the two points merge into one— an experience of the pulsation of our very being. As Swami Muktananda describes it:As you watch the breathcoming in and going out,you will become aware that when it comes in, it comes in to a distance of twelve fingersand merges.The place where it mergesis called hridaya, the heart.The breath merges here,and then it arises againand goes out to a distance of twelve fingersand merges in the space outside.That outer spaceis called dvadashanta, the external heart.Here, the heart does not mean the physical organ. The heart is the place where the breath merges, inside and outside.In reality, these two places are one.But as we have seen in the preface, this experience takes practice— only when the inside and outside dissolve can “a sense of non-dualism” dawn in us. So we watch the inhale, then we watch the exhale, back and forth, trying to keep our awareness surrendered in order to feel these “two places as one”, to experience the greater pulsation that is occurring between them.

“It is an ancient teaching, copied and recopied countless times, and from it Lakshmanjoo has made the beginnings of an English version. I transcribe it eleven more times to get it into the form given here.”Shiva first chanted it to his consort Devi in a language of love we have yet to learn. It is about the immanent experience. It presents 112 ways to open the invisible door of consciousness. I see Lakshmanjoo gives his life to its practicing. Some of the ways may appear redundant, yet each differs from any other. Some may seem simple, yet any one requires constant dedication even to test it. Machines, ledgers, dancers, athletes balance. Just as centering or balance augments various skills, so it may awareness. As an experiment, try standing equally on both feet; then imagine you are shifting your balance slightly from foot to foot: just as balance centers, do you.”A Dharana is a focal point, a method of practice. We use a dharana to find our center, but our center is not in the dharana, our center is in our own state of being. That's why the preface to the Vijnana Bhairava took so much time explain that techniques are just the doorway, not the destination. It may be helpful to look at Patanjali's explanation of the word Dharana as well, to see the transition we make from focal point to experience:3.1-3.4Dharana, or concentration, is the act of fixing the mind on one thing. Here there is a perceived separation between the object and the practitioner. Dhyana, or meditation, is when the focus of dharana becomes a steady, uninterrupted flow of attention. Here the separation between the practitioner and the object dissolves. Samadhi is when, in the practice of dhyana, both the practitioner and the object of focus dissolve into the Self. Then there is no such thing as practitioner or object, only absorption in the Self. These three limbs are grouped together because the difference between them is very slight, they may not all happen in a clear sequence, and they may intermingle. Together they comprise a practice called sanyama (integration). So once again we see the path we must tread, from an outer object of focus, to an uninterrupted flow of awareness, to our state of being. This recalls the original question from Shakti/Devi at the start of the preface, what is the path we must tread to our enlightenment? And after 8 classes together, Shiva answers quite simply— Energy is the path we must tread. These techniques are ways of helping us work with energy— they may begin on the horizontal level, but ultimately they exist to guide us on a vertical plane. With this we can begin the Dharanas themselves, via Paul Reps translation:“DEVI SAYS: O Shiva, what is your reality? What is this wonder-filled universe? What constitutes seed? Who centers the universal wheel? What is this life beyond form pervading forms? How may we enter it fully, above space and time, names and descriptions? Let my doubts be cleared! SHIVA REPLIES: (Devi, though already enlightened, has asked the foregoing questions so others through the universe might receive Shiva's instructions. Now follow Shiva's reply, giving the 112 ways.) 1. Radiant one, this experience may dawn between two breaths. After breath comes in (down) and just before turning up (out)—the beneficence.”Para devi or Highest Sakti who is of the nature of visargagoes on (ceaselessly) expressing herself upward (ürdhve) (from the centre of the body to dvdasanta, or a distance of twelve fingers, in the form of exhalation (präna) and downward (adhah) (from dvadasanta to the centre of the body) in the form of inhalation (jiva or apâna). By steady fixation of the mind (bharanat) at the two places of their origin (viz., centre of the body in the case of prāna and dvadasänta in the case of apâna, there is the situation of plenitude (bharitästhitih which is the state of parasakti or nature of Bhairava).This Dharana has points that we will unpack together:Shakti is the nature of Visarga and expresses herself in two points, the center of the body and the dvadashantaBy steady fixation on these two points there is an experience of plentitudeThis practice is known as Ham SahPara devi or Highest Sakti who is of the nature of visarga goes on (ceaselessly) expressing herself upward (ürdhve) (from the centre of the body to dvdasanta, or a distance of twelve fingers, in the form of exhalation (präna) and downward (adhah) (from dvadasanta to the centre of the body) in the form of inhalation (jiva or apâna). We begin by seeing a term that may be new to you, ‘visarga' which is used in the Dharana to describe the nature of Shakti, of manifestation, as well as the movement of our inhale and exhale. Visarga is a Sanskrit sounds, a breath that is inserted after certain vowels and before certain consonants. For example, when we repeat the mantra Om Namah Shivaya, you've probably been taught or have noticed that there is a breath after the Namah, which I sometimes pronounced Nam-aha. That breath is an example of a Visarga sound.In Devanagari, this is represented by two dots, like a colon. These two dots are more than just a method of writing, but actually refer to the energetic destination points of the inhale and the exhale in our physical and subtle bodies. Yet another reason Sanskrit is such a profound language— it is born from the practice. The bottom dot represents the inhale, known as Apana, because it ends in the heart. The upper dot represents the exhale, known as Prana, because it ends outside the body, slightly above the heart.

Samyama includes Dharana (single focus concentration), Dhyana (meditation), and Samadhi (bliss, dissolution of duality)This episode joins the final three limbs of yoga into one conversation. The hosts use source material and personal experiences to clarify and illuminate these subtle, yet profound, practices.Following are top 10 lists generated by MagicWrite (testing out the AI program on Canva). They were carefully considered and slightly rewritten before posting:Top 10 Takeaways from Teachings on Dharana1. Dharana is the sixth limb of yoga and is the practice of focusing the mind on a single object, idea, or concept. 2. By practicing dharana, we can learn to become more present, focused, and mindful. 3. If choosing an object to focus on, make it something meaningful to you in order to engage with it more deeply and create a more powerful practice. 4. Dharana is more than just sitting in meditation. It can be practiced in everyday activities such as eating, walking, and working. 5. Regular practice of dharana can help to reduce stress and anxiety. 6. Dharana teaches us to observe and accept our thoughts, feelings, and emotions without judgement. 7. By focusing on a single object, we can cultivate a sense of peace and clarity within ourselves. 8. Practicing dharana requires patience and consistency in order to reap the benefits. 9. Dharana can be used to connect us with our spiritual self and to tap into a deeper sense of awareness. 10. It can also be used to cultivate creativity, intuition, and concentration. Top Ten Ways to Practice Dharana 1. Breathing: The practice of dharana starts with focusing on the breath. Slowly inhale and exhale, counting each breath, and being aware of the air entering and exiting your body. 2. Visualization: Visualize a peaceful and calming image. Keep your focus on the image and allow it to fill your mind. 3. Mantra: Choose a mantra, such as a word or phrase, and silently repeat it to yourself. You can also focus on the sound of your mantra without repeating it. 4. Walking Meditation: Take a walk in a peaceful area and focus on your body and the environment. Notice your feet on the ground, the movements of your body, the sound of your feet, and the feeling of the air on your skin. 5. Yoga-Asana: Take part in a yoga-asana class or practice yoga at home. Focus on the poses, the movement of your body, and the breath. 6. Body Scan: Lie down and slowly move your awareness from your head to your toes. Notice any sensations in your body and acknowledge them without judgment. 7. Listening Meditation: Listen to a guided meditation or to relaxing music. Focus on the sound and try to block out any other thoughts. 8. Aromatherapy: Light a scented candle, diffuser, or incense and focus on the aroma. Notice how it fills the room and how it makes you feel. 9. Affirmations: Write down positive affirmations and repeat them to yourself. Focus on the words and their meaning. 10. Nature: Find a spot in nature and take a few moments to observe. Focus on the beauty of the environment and the sounds of the birds and other animals. Top 10 Takeaways from Teachings on Dhyana1. Dhyana is a type of meditation used to...

  DHARANA ~ Focus The Mind With The Heart The Sixth Limb of The Yoga Sutras 'ask dorothy' | Q & A The WISDOM podcast  Season 3  Episode 69   ~ “Focus your mind where your heart lives far more of the time.” ~

  DHARANA ~ Concentration The Sixth Limb of The Yoga Sutras The WISDOM podcast  Season 3  Episode 67   ~ See without the senses distracting or pulling the mind,  ~

This new season is all about the 8 limbs of Yoga. Sherry & Theresa, both longtime practitioners & teachers, take listeners on a journey beyond asana (physical poses), but not excluding it.There will be episodes that are designed around specific limbs and others that will reveal how yoga shows up in our lives off the mat in very real and daily ways.This first episode begins with statistics gathered from the Yoga Industry globally and in the United States and moves into a general overview of the 8 limbs. Of course, the conversation take its organic twists & turns, as the anecdotes fly!The 8 Limbs:1. Yamas (Restraints) Ahimsa – Non Violence Satya – Truthfulness Asteya – Non Stealing Bramacharya – Wise use of energy, self-control (including sexual energy) Aparigraha – Non Hoarding, non possessiveness2. Niyamas (Observances) Saucha – Purity, clearness of mind, speech & body Santosha – Contentment, acceptance of things as they are Tapas – Perserverance, discipline, patience Svadhyaya – Self-study Ishvarapranidhana – Devotion, dedication to the ideal of pure awareness3. Asana – physical poses of yoga4. Pranayama – breath control, breath practices5. Pratyahara – withdrawal of the senses6. Dharana – single point of concentration7. Dhyana – meditation 8. Samadhi – State of ecstasy or blissSources & Links from Episode:8 Limbs of Yoga.26 Yoga Industry Statistics [2022].Anecdotal Anatomy's Amazing Team:Judith George - Editor (video & audio)Keith Kenny - MusicCindy Fatsis - Photography

In this episode we discuss the practice of “Dharana” cultivating the skill set to become congruent and content through the practice of concentration. --- Send in a voice message: https://anchor.fm/tamara-page/message

Kamalesh Ginger Hooven is Provost of Mount Madonna Institute and she is the Director of the Ayurvedic Yoga Therapy program.   In our previous episode together #234 titled, Integrating Yoga Therapy and Ayurveda we discussed the three bodies, five sheaths, tanmatras and the internal limbs of Yoga. In this episode we discuss the eight limbs of yoga in detail and how to tailor an Ayurvedic Yoga Therapy program to an individual. We discuss the following: The eight limbs of Yoga: Yama - disciplines Niyama - positive observances Asana - preparing the body to take a seat in meditation Pranayama - breath control Pratyahara - sense withdrawal Dharana - focused concentration Dhyana - meditative absorption Samadhi - bliss or enlightenment Tailoring an Ayurvedic Yoga Therapy program keeping in mind the doshas, elements and the three principles of Ayurveda: every cause has an effect like increases like opposites decrease For further information on the programs Kamalesh mentioned in this podcast, please visit Mount Madonna Institute   * Thanks to the sponsors of this episode: Kerala Ayurveda Academy For $100 off tuition, use the Reference Code Elements100 when you join a first level certification Mount Madonna Institute Receive $100 off tuition when you register before December 31st, 2022 with discount code Elements22 Kerala Ayurveda Academy For $100 off tuition, use the Reference Code Elements100 when you join a first level certification * Visit Colette's website  www.elementshealingandwellbeing.com  Online consultations Discounted Group Digestive Reset Cleanse Sept 2nd - 22nd, 2022 Private at-home Digestive Reset Cleanse tailored to you Educational programs - Daily Habits for Holistic Health Have questions before you book? Book a FREE 15 min online Services Enquiry Call * Join the Elements of Ayurveda Community! * Stay connected on the Elements Instagram and Facebook pages. * Thanks for listening!

In this episode, we chat about the 8 limbs of Yoga by Patanjali as defined in his yoga sutras. Yoga is not all about the tree pose or downward-facing dog, it's about life.In relation to this, listen to Episode 256: The 5 levels of the mind – The Yoga Philosophy Series and also Episode 255: How to surrender, let go and trust or Ishvara Pranidhana – The Yoga Philosophy Series.This is what we spoke aboutYamas are kind of like moral lines and how you show up in life. Ahimsa is non-violence or kindness. Satya is truthfulness and honesty. Asteya is non-stealing. Brahmacharya is celibacy and loyalty. Aparigraha is detachment.Niyama is more of a way you are inside. Shaucha is more like cleanliness or detoxification of our thoughts. Santosha is contentment and self-acceptance. Tapas is devotion, dedication and discipline. Svadhyaya is self-study and self-awareness. Ishvarapranidhana is the practice of surrendering and letting go.Asana is the postures and the poses. Traditionally, there was one Asana and that was sitting cross-legged to meditate and breathe. Then, the ancient yogis continued to create poses in order to sit for longer periods of time with less discomfort.Pranayama can be translated to 'life force control'. Some people call it breathwork. Pratyahara is sense withdrawal as in closing your eyes or blocking your ears.Dharana is focusing or maintaining the thoughts and it's like the beginning of meditation.Dhyana is when you're truly meditating and nothing can interrupt you.Samadhi is when we're in Savasana lying on the ground in full surrender. Bliss land. Maybe even enlightened!If you have more questions about this or if something resonated with you, we would love to hear from you. Send us an email at carla@themerrymakersisters.com or emma@themerrymakersisters.com or message us on our Facebook and Instagram accounts @themerrymakersisters.Download our FREE Self Care Checklist and you'll find 50 brand new ideas to practice self care.Always merrymaking,Emma + CarlaP.s if you ever need further help or guidance please contact Lifeline or Beyond Blue. Asking for help is pure courage. See acast.com/privacy for privacy and opt-out information.

Attention and focus play a vital role in yoga teaching and practice - but they are increasingly scarce resources in today's world. Whether or not you've been diagnosed with ADHD, your ability to pay attention and focus falls somewhere on a spectrum. If you get distracted easily or need help prioritizing, meditation and simple changes in your environment can help. Episode Highlights:  Dharana, dhyana and managing sensory input The difference between attention and focus ADHD as a spectrum plus why I think the condition is over-represented among yoga teachers. Misconceptions about meditation that might prevent you from receiving the benefits of practice. Different types of meditation and how they train different types of focus.   Links & Resources Follow YTR on Instagram @yoga.teacher.resource  Join the Yoga Teacher Resource email list Join the Yoga Teacher Resource Facebook Group Learn more about the Impact Club Leave a review on Itunes   Focus & Flow

Dharana Shiva @dharana_shiva presentaBajo un techo de cielo“Dharana, con este libro, desea convertirse en la voz de los miles y millones de enfermos/afectados que padecen encefalomielitis miálgica, la ignorada muerte en vida, y que sirva de denuncia para sacar a la luz el calvario al que son sometidos estos pacientes, obligados a callar durante toda su vida y que son, además, tratados erróneamente.Bajo un techo como cielo te sumerge en una vida que no te dejará indiferente, te desafía a vivir y a con ar en que el amor, realmente, todo lo puede. «Deseo transmitiros toda la fuerza del mundo. No me rindo ni lo haré jamás».https://www.europaediciones.blog/una-charla-con-dharana-shiva-bajo-un-techo-como-cielo/Aquí tenéis el programa de la Feria del Libro Madresférico 2022https://www.madresfera.com/feria-del-libro-madresferico-2022-programa/Además, en esta edición tendremos como tienda de referencia para que compréis cada libro a Talaria https://www.talarialibros.com/ una librería online donde podéis encontrar todos los títulos y encima es solidaria. Para pedirlos simplemente lo hacéis desde su formulario y os los mandan a casa. A vosotros nos os cuesta más y ellos destinan un % a las ONGs que elijáis de las que trabajan con ellos.Toda la info en https://www.madresfera.com/

In this week's episode we talk about the first and perhaps most powerful tool in any spiritual person's arsenal - a skill that can be adapted for efficiency, self-improvement, self-healing mystical experience or just getting high - the methodological art and science of meditation. We discuss easy ways to get started, alternative methods for people who usually hate meditation and some of the principles, experiences and science that underlie most advanced practice. In the extended show go even deeper, discuss sensory deprivation chambers and how to get high with the help of holotropic breathing. Thank you and enjoy the show!Written Introduction:On this week's episode we discuss:-Nadi Shodhana Pranayama-Prayer-Accidental Meditation-Benefits-What is Meditation?-Trauma, Stress and Illness-Fasting-Mindfulness Meditation-Thoughtfulness Meditation-The Wim Hof Method-Cold Therapy and Burning Fat-What is Asana?-What is Pranayama?-How to do Bhastrikā-How to do BhramariIn the extended show available at www.patreon.com/TheWholeRabbit we go even further and talk about:-Aleister Crowley on Dharana and Samadhi-Modifying Brain Anatomy-EEG Wave Profiles-Chronic Rectal Tremors -Strange Sleep-How to get high Holotropic BreathingWim Hoff, Holotropic Breathing, and other sections by Heka Astra. Various meditation methods by Malachor 5.Music By:Spirit Travel Plazahttps://open.spotify.com/artist/30dW3WB1sYofnow7y3V0YoWhere to find The Whole Rabbit:YouTube: https://youtu.be/z4DL6BFdzfMMerch: https://shop.spreadshirt.com/thewholerabbit/Spotify: https://open.spotify.com/show/0AnJZhmPzaby04afmEWOAVInstagram: https://www.instagram.com/the_whole_rabbit_Sources:Wim Hof:https://www.wimhofmethod.com/practice-the-methodPranayama: https://divineworks.co.uk/bhramari-the-forgotten-pranayama/Buddhist Monks and Gamma Waves:https://braintap.com/study-of-meditation-and-brain-waves-in-buddhist-monks-confounds-wisconsin-researchers/Holotropic Breathwork: https://breathworkinthedesert.com/Hyperventilation Syndrome: http://www.heraldopenaccess.us/openaccess/hyperventilation-syndrome-a-diagnosis-usually-unrecognized#:~:text=Hyperventilation%20syndrome%20is%20a%20common,%2C%20syncope%2C%20and%20several%20others.Support the show (https://www.patreon.com/thewholerabbit)

There's more to Yoga than it seems. In this episode, Rachele shares with us the 8 limbs of yoga & how yoga is more than just a physical practice. Tune in to learn about yoga including the 8 limbs which are listed here: 8 limbs of Yoga:1. Yamas Ahimsa: nonviolence Satya: truthfulness Asteya: non-stealing Brahmacharya: continence Aparigraha: noncovetousness 2. Niyamas Saucha: cleanliness Samtosa: contentment Tapas: heat; spiritual austerities Svadhyaya: study of the sacred scriptures and of one's self Isvara pranidhana: surrender to God 3. Asana - the postures practiced in yoga4. Pranayama - “breath control” 5. Pratyahara - withdrawal or sensory transcendence6. Dharana - concentration7. Dhyana - Meditation or contemplation8. Samadhi - a state of ecstasy or bliss Episode Takeaways: Get Rachele's 5 guided meditations with yoga sessions by signing up as a VIP for the Spiritual AF party. Try out different yoga places to find your perfect Yoga home Your daily yoga practice may not include a physical yoga session. Be sure to SUBSCRIBE to this podcast so you don't miss out! Join us for Coffee & Cards for free mini readings every Sunday at 9AM EST. Share your Spirit Story for the Spirit Stories Show on Fridays! Connect With Rachele Facebook: https://www.facebook.com/ReikiRachele Website: https://www.rosegoldenergy.com/ Online Yoga Classes: https://www.rosegoldenergy.com/yoga Instagram: https://www.instagram.com/reiki_rachele/