When Tradition Meets Accountability
The Ashtanga community stands at a crossroads. After decades of enabling harm through silence, we face a choice: continue the patterns, or build something genuinely different.
The Ashtanga community stands at a crossroads. After decades of enabling harm through silence, we face a choice: continue the patterns, or build something genuinely different.
Sutras 1.19–1.22 address what creates readiness for samadhi—past preparation, burning aspiration, and degree of effort. Some arrive quickly. For others, the path is slower but no less real.
A 15,000-person brain imaging study reveals that sustained yoga and meditation practice physically reduces the brain’s fear center over time—science confirming what the yogis already knew about the power of subtraction.
Part 2 of 2: Today we flip the script—leading with external rotation while yesterday’s IR work continues to integrate. Notice if ER has opened as a downstream effect of the balanced approach.
He’d been nursing the shoulder injury for two years. A friend mentioned BPC-157. Within months, he was practicing fully again. When his teacher asked about his recovery, he said “patience and modifications.” It felt like he’d failed at tapas by not suffering long enough.
Karma Yoga is the Yoga of Action
How often have you heard me say that?
Media theorist Neil Postman warned that a “technopoly” arises when societies surrender judgment to technological imperatives. What disappears are precious human capacities—curiosity, discernment, presence.
Sutra 1.17 maps four progressive stages within distinguished samadhi—from gross attention to subtle reflection to bliss to pure “I-ness.” A cartography of deepening.
Four years of sustained effort. Four years of showing up when the outcome remains uncertain. This is tapas in its purest form—and it might look like a picket line.
Two perspectives from the Bondi Beach tragedy illuminate the many faces of Karma Yoga: action and stillness, rescue and refuge, the courage to move and the courage to remain.