Mālā literally means “garland.” Japa mālās are a string of beads used to count mantras. They have been used for centuries in India as a spiritual tool for meditation and prayer.
Most of modern yoga is done with the Advaitic intention of oneness, even if its practitioners don’t know it! And though the boundaries have become so blurry over time that we accept the integration of these two systems without even questioning it, it is important to realize what a huge leap it originally was to incorporate dualistic yoga into the non-dualistic system of Advaita.
What’s happening is real and painful, but if we recognize that our emotions function within a narrow level of our consciousness, we can save ourselves from being devoured. Even as we’re being bludgeoned by an experience, we can pull back and tune in to a deeper dimension in ourselves.
Michelle C. Johnson is an author, yoga teacher, social justice activist, intuitive healer, and Dismantling Racism trainer.
How do we define the feminine, especially the divine kind? And who gets to define the divine feminine?
Śavāsana is most popularly known as a haṭha yoga posture that completes the sequence of many modern yoga classes.
Each time someone takes a deep breath, they are using their physiology to overcome the residual effects of trauma and stress.
The bardo, or “antarābhava” in Sanskrit, is one of the central concepts in Buddhist descriptions of what happens after we die.
In the Vedic universe, evolution depends upon the habit of our thought. It means that our consciousness can be impressed. It means we construct our reality both present and future by how we routinely think.
Grief refers to the emotions we experience around a loss.
In Buddhism, it is believed that a person’s state of mind at the moment of death can be more decisive than any virtuous deeds.
The Hawaiians called the Europeans who landed on their shores in the late 1700s “haole.” This means breathless, or without breath.
Of all meditations, that on death is supreme.
Yoga nidra is said to be as old as yoga itself; it developed as a meditation practice sometime between 500-600…
What I am attempting to describe here is a subtle dimension of practice and self-understanding through which yogic-tantric practice can be understood as a bodily-gesture within the cosmos.
The scholar-practitioner approaches her object of study by privileging the synergy of knowledge and experience.