Tag Archives: love

Motherhood: What Love is All About by Lisa St. Hill

Be Love!

As a Yoga Instructor and more importantly now, as a parent, I’ve realized we in fact do grow up with our children. I teach students to move with the flow and move through life with the breath, in order to be present; it is a choice to choose. Having a toddler has opened my eyes to the joy of being and choosing love in everything I do.

Logan’s favorite activity are the slides at the local playground. One day, while watching him run and jump (and with every move the careful mommy in me is  afraid and praying he won’t get hurt) he says: “Come on mom. Come with me. Let’s slide!”

My body feels 40, but my heart is 10!

“No Logan, mommy can’t fit on the slide!” I tell him.

We both chuckle and finally I can see his frustration, so I give in and climb the slides. We run and play and I look up at the sunset and think, this is what love is all about. Being present, giving in to your heart, throwing away your fears and allowing your heart to trust with the moment.

This month I invite you to just be love. Maybe check on a neighbor to see how they are doing, stick up for someone who needs a voice or protecting, give a kind word or offer help in some way in your community to make someone’s day a little brighter.

Love shows itself with simplicity and clarity. When we embrace it with full integrity, it reveals itself in the softness of our voices, the swagger confidence in our steps, the food we prepare. As moms we give a lot, but we do receive in abundance. When you feel you can’t go on, just dig in and you’ll be amazed at the rewards.

I wrote in my journal that evening of our day at the park. I hope when he is a young man, he will take at least a bit of my thoughts of our time spent together. That it will help him through life so he knows where and when to show his love. I’m thankful for the beauty of life and even the hardships it entails, but more so, I’m thankful of the small lessons my little one teaches me about love every day.

May you have love in abundance this month and be love throughout the rest of the year!


Arizing with love (dedicated to the father of my daughter)

( Whisper) Everyone wants to love and be loved, but not everyone is ready. It is a cultural myth that everyone will find true love in a lifetime, it simply does not work that way. Love arrives when you have reached a point of surrendering the ego and a willingness to trust life and yourself. Gone are the attempts to control and direct your life according to the ego. You have come to the end of the meaningless search of the ego to fulfill itself and you are deeply humbled beyond despair.

You have no where else to go but within. It is at this point that you realize your mind had you going in circles about everything, including yourself. What you thought was real wasn’t, including yourself. You are not ready for love until you are real with yourself and others. This is when love says you are ready for it.

Tolerance and the truth

Tolerance does not mean that you have to politely agree with what anyone says without checking inwardly to feel if it is true or not. Opinions and beliefs are everywhere about spiritual matters and ego’s are busy getting their point across. Awareness brings discernment of what is right within your truth, it reveals if something seems right but feels wrong. Because no one is in a state of constant awareness the mind is often assaulted by opinions and ideas that seem to be true to the mind , but in fact the light of awareness would reveal they are incorrect.

Discernment is not a skill of the intellect, but a gift of your awareness. Your mind can rationalize two sides of a question and agree with both, but your discernment will prove within if it is true or not. The mind loves to create illusions and with grandiose explanations and attempt to convince you something is true when in fact it is not. The only way to know for sure is within your awareness. Sometimes people also need to learn to agree to disagree at times as well.

Intimacy and awareness

(Whisper) Intimacy and awareness are both essential to the life and longevity of a relationship. The ego makes the other into a thing to possess and use, while love compels you to serve the other joyfully and for them to serve you. You are working as partners within the guidance of continual surrender and love towards an awareness of a purpose that both includes you and is above you in awareness. Love is a gift of the universe and rare when two people can share it together, it is a priceless gem within our world and few find it in a lifetime. Be grateful if you have….I am.

Being Thankful for What You Have

There are things in life that we don’t always realize. Oftentimes, we keep looking for something and ask why nothing seems sufficient not knowing that life is not as unhappy as you think it is. We just do not realize how happy we are compared to others. You were most probably born with the gift of sight, of hearing, the ability to walk or run, or a talent for writing, singing or dancing, or maybe slept on a warm bed, had a satisfying meal and lived to see another day. These are things that we should be thankful for and we must use them to make our life happier .



Non-Yogic man is a divided being, caught in a body of ancestral inertia’s. It is a body, which for generations has had to fight for survival. During the Ice Age, to be aggressive and able to hunt the sabre toothed tiger and other wild animals was an admirable quality, as it ensured survival and food for the cave dwelling family.
Today the qualities of aggression and fierceness when they come to the surface in a civilized community, (for example, at a football match), are no longer considered virtues unless the nation is at war, when the fighting man resumes those qualities that ensure survival.
The inherited tendencies in man to procreate and survive are very strong indeed and every man must recognise the tendency for his head to turn and his gaze to follow every attractive girl that passes by. That which turns his head is patterned deep within his protoplasm and is the pressure of his ancestors seeking rebirth. The same can be said of the female who attracts the male in more subtle ways, with her interest in fashion and clothes. One is here reminded of the sea anemone, attracting the interest of every small fish that passes by. We really associate any of these qualities with individual free will.
Reflexive Self Consciousness
Fortunately man has another quality and that is his ability to be reflexive and to look deep within himself for the answers. To break identification with the inertic demands of the outer world has taken time and often with the guidance of enlightened teachers both religious and Yogic. These visionaries who can see beyond the limitations of the finite world have seen a greater purpose for mankind and have outlined the steps to be taken in order to put their houses in order – Physically, Emotionally, Mindfully and Ideationally – to reach the highest levels of Spiritual Self Awareness.
The Heart Chakra
The heart chakra is central to the way we feel and its seed symbol (Yantra) is a six-pointed star, one triangle is pointing downward to the earth and the other apex upward. For the Nada Yogi listening for the inner sounds both physical and spiritual the H-ear-t is the  centre from which we can listen to sounds of our ancestors, educators, parents etc, that still try to exert control over us at some level as well as those from a much higher spiritual source so that resolution can be found at the very centre of our being.
The Mystic Rose
Meditations of the heart are very much Bhakti meditations that enable us to mediate between the world of spirit and the temporal world of every day life, as the way we feel not only influences our actions but also the health and chemistry of the body. We have here chosen the rose as a Mandala for the heart chakra as it is a symbol of love and development, which when coupled with the light of consciousness can become a powerful link with higher levels of consciousness.
It is important to note at this stage that the foundations of Yoga i.e. the Yamas and Niyamas need to be well established otherwise the more refined levels of spiritual consciousness will find difficulty in finding resolution at the level of the physical, and if not accepted can cause problems of a psychosomatic nature.
When meditating, visualize a rose at the center of feeling within the heart, make it as beautiful and as perfect as you can. The rose is a creation of Intelligence and light, once established let the image of the rose fade back into the light from which it came. Holding the feeling of perfection, allow the image of the rose to return more beautiful than ever, its light refining the way that you feel. Light is a symbol for consciousness and as the meditation continues, the form of the rose and the light or essence from which it arises will become inseparable and the whole body will become filled with light. The breath also will become peaceful and refined and experienced as a healing breath throughout the body.

From deepest part of my heart


OUR FREEDOM TO LOVE by Catherine Ghosh

It is said that the perfect practitioner of yoga can be in a heavenly environment, or a hellish one, and it will make no difference to them, as the source of their peace and joy is within.

 Most of us, however, are not perfect in our yoga practice. And so, just like Arjuna was, we are affected by our surroundings, which can significantly impact our state of being.
It is natural for the world around us -and those we share our world with- to affect us. We would hardly be human, if they didn’t! We human beings, after all, are interdependent creatures with our environments. Therefore, it is part of our very existence to absorb the impact of our surroundings.
 What the Gita would like us to look at is if we are allowing our surroundings to affect us in ways that enhance our yoga practice, or not.
Everything that enhances our yoga practice is part of yoga. Everything that does not is called vi-yoga, and pulls us away from deriving the most benefit from our surroundings.
The key rests in becoming conscious of what kind of relationship we are in with the places, things and people around us, and of what kind of role we play in these relationships. This is what Krishna asked Arjuna to do on the battlefield.
Yoga is about choosing how we let the places, and the people, and the things in our lives affect us.
The Bhagavad Gita divides environments, human behavior and even objects into three main categories that define their overall nature. Some offer support to a thriving yoga practice, and others can cripple it, as Krishna explains to Arjuna in chapter fourteen. According to yoga philosophy, each of these categories are said to have arisen from primordial energies that characterize the very constituents of the physical universe itself.
Consistent with the views of modern, quantum physicists, these ancient observations made in the Gita, amazingly describe universal energies that vibrate from slower to faster frequencies, and inform us how these vibrations affect our consciousness!
Denser vibrations lead to a denser, or darker consciousness: what the Gita calls, tamas. Surrounding ourselves with places, people or things that vibrate primarily with lethargic, tamasic energy will leave us feeling discouraged and uninspired in yoga.
Lighter vibrations lead to a more illuminated, or sattvic,consciousness. Sattvic surroundings and company have a delightfully uplifting effect on us that is most conducive to a rewarding yoga practice.
Finally, the middle category is called rajas, and according to the Gita, it perpetuates a cyclical stagnation, which can feel very productive to us, but ultimately just takes us in circles, wasting our time.
Yoga is about becoming sensitive to what uplifts us most in our practice, and seeking out more of that same energy.
When Krishna describes one who is absorbed in yoga, he characterizes such a person as having “the nature of sattva” in chapter seventeen. Then to further emphasize this to Arjuna, Krishna connects an “undisturbed practice of yoga” to one who is determined. This determination, Krishna tells us, is also “of the nature of sattva”.
The Gita informs us that in a yoga practice, we apply much of our determination to steadying the mind, the breath and the senses.
The senses are the channels through which we take in the raw world around us. The mind is the filter through which we interpret every one of our sensorial experiences. And the breath is the reflector of how these experiences impact us on an emotional level. When we are determined to have all these three (the mind, the sense and the breath) work together harmoniously to enhance our yoga practice, we are benefiting ourselves with the sattvic energy available to us in our surroundings.
Yoga is a conscious effort to surround oneself with places, people and things that all vibrate the quality of sattva.
In Sanskrit, the original language of the Gita, the word sattva can have several specific meanings depending on the context in which it appears. For the most part it stands for clarity, purity, goodness and illumination.
To the degree that our lifestyle reflects sattvic qualities, to that degree our consciousness stands a greater chance to benefit from its positive influence: an influence that will greatly enhance any yoga practice!
Usually, over the course of an entire day, a person will encounter all three of the energies the Gita speaks of, appearing before them in one form or another. Because these are qualities of nature itself, all three: (sattvarajas and tamas), are useful to us in some capacity.
For example, our body slows down to a tamasic vibration each time we sleep, and we engage the passion of rajas when we procreate. These are not at all undesirable energies in beneficial contexts. They become undesirable, however, when we allow ourselves to be overcome by them in destructive ways. In the Gita, Krishna talks to Arjuna about the value of being sensitive to this.
Yoga is determination aimed at maintaining a sattvic consciousness to best benefit us in our practice, and in our lives.
As we become more and more aware of the predominating energies in each specific space we enter into, or relationship we participate in, or even in the food we ingest, or music we listen to, we will feel more and more determined to maintain the one’s that support us, and let go of the ones that don’t. Krishna calls this the yoga of discernment.
Practicing the yoga of discernment takes much determination, as human beings can become terribly attached, and even addicted, to the very things that destroy them.
Think about all the places you go, people you hang out with, and experiences you voluntarily expose yourself to that have an eroding effect on your inner peace and joy, negatively impacting your consciousness. If they outweigh all the positive influences in your life, then you are practicing a dangerous low level of yoga. How much of your time and energy do they really consume, and is it worth it?
Instead of being gluttonous for our doom, the Gita urges us to thrive through yoga.
The less we frequent the places and people that bring us down, and surround ourselves with those that uplift us, the more our own behavior will also reflect that inspiring, sattvic quality. So how does one behave who is practicing yoga?
Yoga, like Sattvic behavior is characterized by qualities of love, clarity and peace, and describes actions we are fully conscious of, which reflect a specific intent.
 Rajasic behavior is identified by its impulsive actions, greed and intense attachment, and they stem from semi-conscious motives. And tamasic behavior is known for its bewilderment, lethargy and negligence, and usually originates in our sub-conscious mind.
Long before Freud and Jung, the Gita asks humanity to examine behavior. This ancient text begins with an inquiry into the way the warriors on the battlefield behaved. And it does so, in part, to emphasize how behavior reflects consciousness, and consciousness influences behavior.
The way we act depends on what we think, how we feel, what we believe, etc. And visa-versa: Our beliefs, feelings and thoughts also affect the way we act.
 “How did they act, O Sanjaya?” This question into human behavior, spoken by the blind king Dhritarashtra, is what gives us all front row seats to this famous dialogue between Krishna and Arjuna. During that famous exchange of words, action that reflects the nature of sattva, is deemed most desirable.
Here we are faced with a great irony: The violent behavior that follows -as Arjuna and the other warriors race into the battlefield to slaughter each other- appears to be of arajasictamasic nature. And yet, Arjuna, who previously resisted the fight, rides his chariot into the battlefield without any reservations after his illuminating conversation with Krishna. To this I’ve heard many readers of the Gita ask: Why?
Why does Arjuna participate in the battle, after having had such an enlightening experience?
 I’ve known people who even refuse to read the Gita for this very reason: They are literally repulsed by the fact that one of the greatest books on yoga revolves around a war. Isn’t an effect of practicing yoga that violence decreases between humans? Doesn’t a sattvic-approach-to-living lead to peace?
When Arjuna rode into battle he felt at total peace with his choice to do so.
Arjuna thus behaved in a sattvic manner as defined by the Gita in the last chapter. After his conversation with Krishna, the formerly depressed and bewildered Arjuna exhibited newfound confidence and discipline, freedom from attachment, and felt unbound by neither repulsion nor passion. Arjuna rode forth with fresh energy and steadfastness, and had no particular preference for how things turned out in the end. He was in the moment, participating fully in his life, holding on to that by which he “perceived in all beings one everpresent being, who is undivided among divided beings”. (Chapter 18, text 20, Graham M. Schweig’s translation)
At the end of the Gita, Arjuna arrived at a point of clarity, his initial doubts dispelled and his confusion conquered.
But this was only after Arjuna recognized that the three qualities of sattvarajas and tamas, were all equally part of the energies that construct the physical universe. Thus, one of the few questions Arjuna asked of Krishna in the Gita was how to transcend them all together. Arjuna wanted to go even beyond sattva!
~Krishna’s response in the Gita consistently points to love.~
Yoga is the divine love that transcends even the sattvic energy that originally nourished it.
In chapter fourteen Krishna tells Arjuna that it is “with the yoga of offering love”, that one “transcends these qualities” of sattva, rajas and tamas.

Krishna also tells Arjuna that the “greatest secret of all”, the most “supreme message” he could give him on to how to accomplish this, is by focusing on the single highest point, or ekagrah. 

According to Krishna, what is this ekagrah?

The ekagrah, or climax of the Bhagavad Gita from abhakti-yoga perspective, is found in verse 64 of chapter 18, in which Krishna declares: “You are so much loved by me!”, or ishto ‘si me dridham iti.
It is significant that Krishna expresses his love for Arjunaimmediately after he tells him that he is free to act as he chooses in the previous verse. This is a critical juxtaposition in this ancient yoga text that strongly emphasizes the intimate relationship between our freedom to act as we wish, and love.
~Simply put: love is never forced.~ 

We love because we choose to do so. And it is this same freedom-of-choice that humans employ when they enter into war with each other, accentuated as Arjuna rides forth into battle.

From start to finish, the Gita focuses on our innate freedom. Without it, there can be no love. And, according to the Gita, it is this entirely volitional, loving exchange between Krishna and all living beings, that makes Krishna the “Supreme Lord of Yoga”, or Yogeshvara, as Krishna is called in the very last verse of the Bhagavad Gita.
~The Supreme Yogi is that person who loves everyone!~
Who, then, would be a better yoga teacher then Yogeshvara? And according to the Gita, anyone who meditates on Krishna Yogeshvara’s words to Arjuna, with their minds and hearts focused on the “single highest point”, can directly experience the good fortune of being Krishna’s yoga student, close friend, and even his beloved!


Yoga is everything that reconnects us with our own inner source of power.

 What is power? There are many words for power in Sanskrit, the language of the Gita. One of them is vibhuti.“Bhuti” relates to oneself and “vi” relates to expression, indicating that power rests in the pure expression of the self.
 When we are connected to our core and are expressing ourselves from that inner source of peace, safety and happiness, we are no longer intent on controlling what is happening around us. We are also able to express ourselves more authentically, instead of having our expressions colored by our fears, conditionings, false beliefs, etc. The more intent someone is on controlling the people or environment around them, the more influenced they are by their own insecurities.
~Yoga is feeling secure in our self independently of whatever happens around us.~
True power, therefore, is giving up the need to control what happens on your outside, to feel happy on the inside. Krishna gently helps Arjuna arrive at this perspective, through the conversation they share. In chapter thirteen Krishna informs Arjuna that he will help him come in touch with his own powers by acquiring knowledge of “the field”.
  The “field” is our body and everything connected to our body, including our senses, our thoughts, our feelings, desires, etc and all the transformations they go through. Familiarizing our self with everything that creates this “field”, and being able to distinguish it from the “knower of the field” at our core, (our self) is most empowering.
 The “field” also works as a double entendre in the Gita, reflecting the field of battle on the outside, or the world around us. So, the more we know how to distinguish between our self and our body (and all it’s influences upon us), the more clearly we’ll be able to see, and therefore, interact, with the world around us in all it’s wars and conflicts.
Yoga is clarity of vision that is not clouded by worldly or bodily influences.
The opening scene in the Gita, however, begins with all kinds of clouded views! Family members failed to talk through their differences and find themselves on the verge of violence!
 In this scenario, power relates to one’s ability to control the behavior of others, regardless of their resistance: I need you to act like this in order for me to be happy, so you better do it! When threats and rewards fail to do the trick, weapons are drawn: I would rather you die than behave in a manner I don’t want you to! The brutal forcefulness of this weighs down on Arjuna’s heart most heavily.
Naturally, the Gita invites readers to ask themselves: What would I fight for to be able to have it under my control?
 Paradoxically, the more we need to control what is happening on the outside of us, the less in control we feel. If our happiness and security depend on controlling life outside of us, then the life inside of us will always feel helpless, just like Arjuna did when he approached Krishna for help.
 Feeling helpless is the opposite of feeling empowered. Why do we choose to empower what is outside of us, over what’s within us? It is like we keep our true self hidden behind a mask.
Yoga is consciously choosing to reclaim 
our true power.
Every culture has a different relationship with power. Some empower those with the most money, the biggest guns, or the most fearsome voices. Some give all the power to fate or “God”, or karma, or even the movements of the stars! Other societies empower those with degrees or education, or perhaps just those belonging to certain genders, races, religions, or species.
 Power appears to exist in various forms all around us, but domination of the weak is abuse of power. The wisdom in the Gita returns the power to the individual through yoga, independently of any external and temporary methods of identification, by showing us that our true powerrests in the one thing no one can force us to do: love.
 True love, by definition, is not coerced. It is not given on demand or through threats, and it cannot be gained by violence, as the kingdom that is at stake in the Gita. This volitional element in love makes loving the most powerful choice we can make. So powerful, in fact, that it rises above any and all power that has been misplaced, or abused, or lost in this world, like that being fought over in the Gita.
 Krishna emphasizes this to Arjuna during their conversation. It is not until the start of the eleventh chapter, however, that Arjuna expresses relief from his feelings of helplessness. One of the secrets Arjuna learns along the way is that Krishna also practices yoga!
 Yoga, therefore, is not only a path one takes to arrive somewhere else, as Krishna has clearly already “arrived”. But yoga is also the destination. Krishna is referred to in the Gita as “Yogeshvara”, or “the Supreme Lord of Yoga”, as he represents the ultimate destination: that place where everyone is living yoga.
Yoga is that way of living that best expresses our most authentic self.
 As a result of seeing Arjuna feeling so lost and helpless, Krishna invites him to join him in practicing yoga. For in yoga, Krishna says, rests the greatest power. It is then that Arjuna asks Krishna to show him the supreme power of his being. What happens next is most unexpected.
 Gazing upon Krishna’s powerful, universal form blazing like fire with thousands of mouths, and arms and heads, and swirling galaxies and weapons, Arjuna is not attracted to it or desirous of it, but instead he becomes absolutely terrified of it!
 Krishna’s universal form reduces Arjuna to a trembling, stuttering state in which he pleas for Krishna to return to the form he is used to: that of Krishna as his intimate, most beloved friend. Submitting to the love Arjuna has for his original form, Krishna promptly reassumes his gentle appearance.
 We are all most powerful because we love! So powerful, in fact, that we can even get Krishna, the Supreme Lord of Yoga, to submit to our love for him, just as Arjuna did in the Gita! In Graham M. Schweig’s translation of the Gita, he defines yoga as “the power of love that transforms the heart and to which even divinity submits”.
 What could be more powerful than having God wrapped around your little finger? This is the stance, which “the field”, the world, the universe and divinity all assume in relation to a loving heart. Life itself, by definition, simultaneously yields to love, and is sustained by love. According to the Gita, yoga always works with this principle.
Yoga is the power of love that transforms the heart.
When our hearts are transformed by yoga, life opens up to us in the most beautiful and unexpected ways.
 We begin to see the events and relationships we participate in through the lenses of abundance instead of scarcity. We surrender the need to control and trust whatever life gives us. We are no longer directed by our fears and insecurities, but by clear visions that are rooted in the very knowledge of our own being.

The Gita describes in 67 places throughout the text the wonderful effects of practicing yoga. They all point to a most empowered existence, in which the power of love reveals itself to be superior to the love of power.

Yoga is the perfect combination of everything that causes life to thrive…

There are varying opinions on the practice of yoga and what it even means. So many articles, so much discussion and comment, and the question is often asked: “Yes, but is what you’re doing really yoga?”

Yoga is the perfect combination of everything that causes life to thriveit isn’t an exercise for the body but a process for the entire package, the perfect union of body, mind, and soul, directing them all towards the highest attainable realm of pure love.

America’s twist on this ancient practice has seen yoga become the 21st century’s equivalent of aerobics in the 1980′s. Everybody’s doin’ it, but what is “it”? Are yoga’s practitioners really “doing” anything more than a preferred choice of exercise or, maybe if they’re a little deeper, adopting a “yoga lifestyle”?

Not really. Most of what we see, at least, is the media driven creation of yoga’s personality: designer yoga clothes, beautiful people with beautiful bodies in any number of beautiful poses, show-off celeb-yogis, and teachers posing in all kinds of asanas to advertise their classes and skill sets.

Yoga studios, too, have created a very different take on the original yoga process, and the emphasis is most usually on asana. The body, mind, and senses form so many different layers, and modern yoga’s emphasis has been placed largely on the annamaya kosha, the outer sheath. The purpose of asana is to gradually go deeper —manamaya kosha and pranamaya kosha — into the mind and life-giving energy that run the body: the perfect combination of everything that causes life to thrive.

But how often do you hear in a yoga class that the goal is loving devotion?

Who knew that love was a science, that it has a process, that it is the ultimate goal of life? There are so many cliched sayings about what love is. But the real question is, while we all want love, would we recognize it if we saw it?

Possibly not. Unfortunately, we’re mostly dictated to by our mind and senses. In that condition our intelligence doesn’t control us: the mind does, and it chooses how to engage the intelligence. Krishna tells Arjuna that sometimes the mind is the best friend, at other times our worst enemy.

So how can we be so sure of what we think is “love,” based on our mind and senses — both of which are not at the purified stage where we are preparing for the oath of concentration, meditation: bhakti-yoga.

Krishna tells Arjuna in Chapter 10:

To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me. To show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.

In his purports to the verse, Bhaktivedanta Swami emphasizes the significance of the word “buddhi-yoga,” or the process of utilizing the intelligence towards the goal of life. We’re still in the beginning stages of the Gita, and it is specifically in Chapter 2 that Krishna instructs Arjuna in the process of buddhi-yoga. And in this verse from Chapter 10, buddhi-yoga is now explained. He writes,

Buddhi means intelligence, and yoga means mystic activities or mystic elevation. Buddhi-yoga is the process by which one gets out of the entanglement of this material world…this complete yoga is the highest perfectional stage of life.

Krishna leads Arjuna out of the forest of delusion

Our yoga practice is like the sun that shines its light into our minds, senses, and intelligence, giving us the clarity of vision and understanding to engage in the process of revealing that which is already in us: pure loving devotion.

This, then, is yoga’s final goal: it’s not an optional extra, a value-added bonus, a complimentary add-on. No: this love IS the goal of yoga!

 Yoga refines our sense of perception. Without that refinement, we are clouded, conditioned, led by our mind or ego. Krishna tells Arjuna in Chapter 2, “When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.”

So when we next go into the studio, we might stop a moment at the doorway and consider that we’re entering our own battlefield that is manned by the soldiers of false perception, pseudo-love, and other similar obstacles that block our access to the simple and pure goal of loving devotion.

The most powerful yoga we can partake in is fueled by our freedom of choice: we are, it is said, the architects of our own fate. As Krishna says to Arjuna at the end of the Gita, “Deliberate on this fully, and then do what you wish to do.”

So the only real question is: are you ready?

Special thank’s to Catherine Ghosh for this beautiful article..

With love and devotion