#237 The Yoga of Daily Life: Living with Yajña, Dāna, Tapas, and Dharma with Tim Feldmann

[MUSIC] Hi everyone, it's Kino here. Thanks so much for joining me on Seek Up, the Yoga Inspiration Show. I am so grateful for you and grateful to you for tuning in and sharing this journey with me. I am overwhelmed with how many people come up to me and say that they're really enjoying this type of communication, teaching and sharing. So thank you so much for being a part of this journey of yoga, this journey of spirituality, this journey of mindfulness, this journey of seeking wisdom. More than anything else, this is meant to support the seekers journey, meant to support you on the path. If you find this series of teaching really beneficial, the way that you can support this series is to become a member of the Omestar's yoga community and practice. We have decided to make this series free and available to everyone so that no matter where you are in the world, you can get the teachings that will hopefully provide sustenance for the seekers journey. And for those of you that can become a member and give your support, please know that I appreciate it and I'll see you on the mat real soon. Welcome back, welcome back. So yeah, I thought to talk a little bit about you know how in yoga, we say yoga chitta written in Rodeha, which yoga is to curb, to stop, to manage, to calm down, to not have any retis in the chitta, any movements of the mind, any thoughts in the mind and stuff like that. And we try to work towards that. And where is that? It's definitely true. That's also not true at all. That's like there's a certain, certain types of thoughts, certain types of actions, which we are required to engage in when we are normal human beings. When we are not the kind of yogi that is sitting in a cave in Himalaya and using 24/7 to move through the state of Tihana into the state of Samadhi. So I don't know about you, but that is not necessarily what I try to do all the time. For instance, I drive a car and when I go into Samadhi, when I drive the car, I tend to crash the car, so I stop doing that, even though it was super fun, I'm just kidding. And so forth. So I thought to talk a little bit about that. So sometimes it's as if we as yogis is supposed not to partake society. It's as if we as yogis is supposed to cease to take any trivial action, daily trivial actions like shopping and our job. Unless it's a yogi, unless we're a yogi teacher. If we are like a coupler or a primary school teacher or we have an office job or a boss driver, it's like, oh, that's not yoga. We should stop doing those kind of things. We should stop, you know, definitely stop taking our knees to shop in the dolphin mall. That's not yogic, yogic. We should stop taking engage in debates like whether political or in a workplace or with our friends and stuff like that, because that's a worldly matter which is like way beyond us. Yeah, like that is for the low ranking people of the world and so forth. Or the ultimate example, example, bringing your grandma to a bingo night. Don't ever do it. It's all about material stuff, right? So I think so the guitar has some things to say about that. So it says that when we are in this world, we have responsibilities. And when we have responsibilities, there is action that we need to engage in. And the guitar divide very clearly into three different actions. So and the idea is that it is not a yogic act. It is not a yogi way of pursuing our lives. If we stop our actions in the world, if we start our thought process and our actual reach into the world, if it causes harm, for instance, or if it's just letting go of our responsibilities. So if I, if what it takes for me to sit in a cave in Himalaya is to divorce my wife and my children and leave them without child support and so forth, then that is not a yogi act. If stopping to go to work because I want to meditate more so now my family is left without a daily income that which is a contract that I have previously signed with these people with my wife and my kid and whoever else that depends on the job that I am doing. Just to give up that job because I would rather be in somebody or Piana is not a yogi act. That is just letting go of responsibility. So it makes sense. So it is not really rocket science, you know, like your parents and your grandparents would tell you this, you know, also and so does the, the Gita. So if what it takes for me to balance in pinch of my arasana is to put earplugs in so I cannot hear my neighbor screaming pain because it interferes with that, then that is not what we're trying to do. So making sense, that's a little extreme example, but you know what I mean, right? So the Gita proposes that there's many actions which is non-holsom. The Gita and the Yogi Sutras and the Yogi Dharma proposes that there's many actions which we should try to find our way out of that we should cultivate a state within ourselves where they are not called up in the same way for us on a daily basis. But there's three actions that Krishna tells Arjuna that is important and they are Yagna, Tana and Tapas. So Yagna we often translate into the word sacrifice. So sacrifice doesn't need to be a ritual fire, you know, ritual. We have a different opinion on what that is like an offering in these days. And Tana, you know, probably already it's very common word in our tradition, it means to give. We often use it instead of the word donation, you know, if you go to your class and it's donation-based, this little box and says Dana, very fancy. And then Tapas or that you know very well. So let's talk a little bit about it. So these three Yagna, Tana and Tapas, sacrifice or offer, offering charity giving and our efforts should not be abandoned from the idea that these things are the three types of actions that helps us, helps us purify ourselves, helps us better ourselves, helps us cleanse ourselves instead of adding more layers and more layers and more layers. And it is said that is for the stupid, and also for the wise. So that is for everybody. So who are the stupid in this paradigm? That's all the people that haven't found yoga. And who are they? Who are the wise? Well, that's the one that has found the yogic principles already and it has put them into life. So I have found yoga. I am living from a yogic principle every day. I'm doing my Tapas every morning. And that is not necessarily enough that the Tana and the Yagna is also actions that would be proposed for me to further my path, to further my internal self growth and development and understanding of everything. Yeah. So there is a verse in the 18th chapter. It's the 5th verse in the 18th chapter. And it goes something like this. Yagna dana tapakarma na tiadyan kariyama "Yakno danam tapas chaiwa pavanani mani shinam". And then after that, there's two more that goes a little bit deeper into that. So, allow me to talk a little bit about these three principles. "Yakna dana" and "tapas" and what it kind of comes from when we do that. And what comes when we don't do that. So, "Yakna sacrifice" offering is perhaps better described as selfless action. So, when we're doing something because it's good for me, then it's not cold and offering. It is not cold sacrifice. It is called a selfish action. So, when we do things from what is good for me, what betters me. That is the principle that in yoga tends to lead us astray and tends to either long-term or short-term just in this moment. I'm not going to share my coconut water with Audrey because then I get less. So, that is a short-term benefit. Long-term benefit. You can just see tomorrow I share this with Audrey today. Maybe she's going to share her little lemon water with me tomorrow. So, just like from that point of view, even that is almost selfish. So, make sense? Just to say you can have as much as you want. Don't worry about it. That would be selfless action. So, we have these two principles. Selfish action and selfless action. And generally, we say whatever is selfless action we call "Yakna" is considered yogic behavior. So, Dalai Lama is funny and he's also really wise. So, he says there's two kinds of selfish action. There is smart selfish and stupid selfish. So, stupid selfish is not to share my coconut water with Audrey because I want more. Smart selfish is to share my coconut water with Audrey because I can probably assume that I'm going to get a little lemon water tomorrow. So, make sense? So, that's a little. what's that called? Like a little differentiation between what is selfish. But you can see stupid selfish is just selfish selfish. But smart selfish is like good for me but also good for Audrey. So, that's a step in the right direction. We also call it "ragistic", perhaps your familiar with that idea. So, and then the final is the selfless action which we consider "Subvik" is that I freely share with Audrey, even with Mary, also. Everybody, I will freely share this to the benefit of all. So, another kind of selfish action is to allow ourselves not to do the job we're supposed to do. So, I took Emilia's class yesterday and Emilia says just come back to teach here which she hasn't been doing for some years. She's been doing nothing. And Emilia, I know since 15 years she's been my student and teaching and my colleague and all this kind of involvement through the years. But one thing that I noticed yesterday that Emilia came back and it was a great class and Mary was there and you were awesome by the way, Mary assisting. And the feeling in the class was so good. And Emilia so experienced and she's like senior teacher, you know, perhaps we could send all these kind of things. Yet still at the interclass, what did she do? She went out and she got in the broom and she cleaned the floor. So, she had, and that was the thing we used to do very like everybody did. Perhaps you remember each miceau class from back in the day, Patricia used to come and practice with us all the time. So every class, every teacher cleaning the floor was always there. If there was an assistant, the assistant would do it, but if the assistant was there, they were like. And Emilia, she just came back and she just went straight into that. With full humility and no such thing as I'm a teacher or anything like that. So what I'm trying to say is Emilia, she did her job from A to C from the beginning to the end. She helped all of us in class. She called us in for the mantra. She showed up on time. She did everything that she was supposed to. Why? Because there's a job. Because that's what she does. Because she said yes to do in it, so she's doing it. So that's like one way. It could also just be, you know, you bring your shoes in for repair and then the coupler. He does a stupid fast, non-good job. That would not be right. That is not Yagna. Like the coupler, he has to do his job. And then when he does his job, we have to pay him fairly. Not trying to push him to anything like that, but to pay fair money for fair work, so forth. Yagna, so again, sense, like offering sacrifice, selfless action. Another thing that we could say is like going home and cooking for a family or cooking for guests that come. What do we do? We do our best. We work hard. Our mother-in-law comes for dinner. What do we try? We try to make the best pasta premium bear we can. Maybe a little bit selfish action, so she likes us, you know. But something like that. So when we are working like this, in the Gita, Krishna calls that a kind of prayer. It's a kind of offering, it's a kind of sacrifice, it's a kind of prayer, it's a kind of, like that. Yeah? It's the word that's been used. Another example could be volunteering. People in need. Who's in need? You figure it out. So many people in need. So much injustices in the world. So another way could be caring for the environment. So many people go. In the weekend, they go to the beach and they clean up the beach and things like that. Another thing could be speaking up for the people who are hurt for the people that I need. I think this weekend there's a big demonstration called No King. Is that right? Is this weekend? Today, right? They say there's like millions of people here in America that come together because they oppose the curing government's immigration policies and all that. So whatever your political conviction are and so forth, if that's your political, if Trump is not your dude, then that would definitely be a sacrifice. That would definitely be something like that. If Trump is your dude, it's probably not, you know, that wouldn't make it an offering to go there for that. All right. So Yakna, it overlaps a little bit with the next principle that we call Tanah. So again, Tanah means charity. It means to give. And what we give is not necessarily money, but definitely money. It's a very concrete way in our world. So we give money. For instance, the Guru Shisha, the student and teacher relationship back in the day. There was no money involved. But now, every time we check in your class, there's money involved. It's a very clear way to tune in to the relationship of the transmission of knowledge. And the role I want something from you, I'm coming here, I open myself up to you. It's the student. The student is you are here. They voted me. I will do my best to share what I know with you. So you can become me, hopefully better than me. So give me money. It can also be time. It can also be kindness. It can also be knowledge. Like today, we have an exchange of knowledge and money. I think you're probably paying some of you for being here today, I would imagine. I am not, but that's why I try to part some knowledge. So the idea in Dhamma is to share our wealth, whatever it is, wealth and time, wealth and money, wealth and blah blah, with whoever needs that. And having said that, that is like, I have this wealth, I have this privilege that I have wealth in as whether it's time or money or whatever it is. So that's another action. Some examples of that. Donating to someone in need, sharing your knowledge freely, I will only teach you, so namaskara if you pay me. No, this is generally what we do. Here is an example. I was in Bhutan, and we were traveling around there. I said, well. A group of students and I was the teacher and we went to this little hotel kind of in the middle of nowhere and the hotel owner was a very nice man and he said to me, "Tell me about yoga, I have back pain, can yoga help me?" And I said, "Yes, yoga can help you," and he said, "What should I do?" And I said, "Listen, I'm practicing tomorrow at 7 a.m. down in your conference room. You have allowed me to go down there." If you want to come by around 7, I'll be there until like 9.30, sorry, 30, and if you want to come down, I'll teach you a little bit. So I taught him some son's annotations. He was horribly bad at it, but he really did his best and then I would check in with him once a week on WhatsApp. So now I have a student in Bhutan that lives in a small village in there, I haven't spoken to him for some months, he stopped sending me videos of his son's annotations, who knows what happens, but so as an example of how we share our knowledge the way that we can. My teacher in my philosophy teacher in India, he every year, he has a group of Jane monks that arrives in town and they stay inside a house and then he goes and teaches them every second day for free, they are spiritual Sartakas, so then he doesn't want any money from them. When I study with him, he never tells me what to pay him, he never asked for money, I've asked my friends, "What do you pay? Professor Rao." And they say, "We pay this." And then I figure something out that I pay him at the end, in a envelope and he doesn't look in it and he never mentions. Okay, it could also be listening patiently to your teacher, not to a friend or to a stranger that needs it, that is somehow suffering, that is maybe in some emotional pain or something. I don't know if you have heard, but recently one of our colleagues in this time of your tradition, Taylor Hunt, he has been revealed that he's been like abusing the power that he has been given, the power, he's been a strong, a strong yogi for a long time, he's authorised from Shalaji and he's running a foundation for recovery, people for medics and so forth, you know who he is, Taylor Hunt. And how he has taken this power, this juice that he sits with and he's used that to abuse people around him, both having sexual relations with his students and his mentees, which many of them are, you could perhaps say, a little more vulnerable than most because they come in from addiction and to some degree, you know, they are latching on to a stanguyoga because it's a way out from them like a 12-step program, so he's put forth like this. And then he has pursued with grooming women from there and telling them that all the classic things that a man tells a woman when he wants to get what he wants to get with these ladies. And he's created a structure of manipulation and silence and loyalty and you must protect me in stuff like that, lots of deception and even retroribution when people are trying to speak up. So he at the moment has done the opposite of Dhan, the opposite of Yagna and so forth. Luckily, the women and the men, they start to speak up and there's a whole thing. So there's a whole thing at the moment with listening to the ones who has been harmed by Taylor Hunt and not only that, but then what is the next step is to start to hold a Taylor accountable and begin to create structures in the stanguyoga community, which is can somewhat be helpful in perhaps not create such fertile ground for that kind of thing to happen in the future, creates structures for cotomethics and so forth. It could also be to offer some food to some people or some animals or something that needs some food and of course to homeless. I had bought a, in my garden, a bird feeder and first I bought one and then the squirrels found it and then they emptied it in half a day and then I filled it up and then they emptied it in half a day. So now I have found one so the birds can eat but the squirrels cannot. So the birds, I'm feeding the birds, I'm not feeding the squirrels. So I'm half yogi but this interesting thing is, it's so nice to see the knees. And there's a cardinal and his wife I think that's coming and they take turns in watching out and stuff. So I don't even know if it's a selfless action by now, it's really, really nice. And then there's another one that I think that a friend directed me to and he's an example of giving, of charity in it, is simply smiling or showing kindness when no one expects it. So to walk around and you know, you go into some shop, I don't know about you are going to a shop and I feel a little claustrophobic and the person comes home saying, "Can I help you?" And I'm like, "Oh, give me that." And when I'm like that, I can easily become a little, you know, get my defenses up. And then instead of having a spirit of generosity, instead of saying, "Thank you very much and giving a smile." I'm like, "No, I'll go away." And I think like as an example of, you know, we meet this so many times in a day where what do we do? Do we have a spirit of small actions of generosity as our carrying kind of in-state or are we just like trying to survive and protect ourselves from perceived danger in the gap? Yeah. How are you doing? Okay. So just some examples of Yakhna and Tana, which is two of the three principles that Krishna sells at Juna, take these actions, commit to these actions, cultivate these actions. The last one, tap us, you know very well, discipline, accept austerity, accept self-discipline, accept self-inner effort. We know it from the Niyamas, they come from the Niyamas, what are the Niyamas? They're personal observances that we are committing to because we're trying to cultivate something inside of us which we think is precious, which is generally called yoga. And by the way, my studying a little bit with my teacher online at the moment, Nagaraja Rao, and he said the other day, he said this definition of yoga. He said yoga is the attempt to cultivate the highest state within ourselves, physically, emotionally, spiritually. I thought that was very beautiful. Intellectually, he actually also said intellectually, yes. So thank you. So I thought that's a beautiful definition of yoga. I really like it. Try to cultivate the highest state, human state possible, somewhat within ourselves. So as you know, tapas is about self-management, is about in this regard, in the Gita regard, it's about cultivating inside of ourselves the urge, the nature, to do the right thing when it is necessary, and not do the wrong thing when it's necessary. And as you know, it has to do with finding self-management, like a principle that we live by, to have a focus on that, a pursuit of truth and harmony and kindness and inner growth and understanding what the world is about, and so forth. So tapas is like, it comes from the idea of standing between four fires, maybe you know, as a penance, I've done something bad, how do I cleanse myself, I stand between four fires, and then there's the sound above, five fires. So and I put myself there as a kind of austerity measure, as a kind of penance, as a kind of way to transform the forces inside of me from less useful to more useful kind of thing. So the same thing with our practice, you've probably heard me say this before, my favorite translation, that my favorite definition of tapas is the modality, a tool that can lead us to positive change, something we do that leads us to cultivate something inside of us. that creates transformation in a positive manner. Yeah. So, and here's a couple of examples. So, you know, when we are going around the world, we're constantly provoked a little bit. Constantly driving the car, you know, getting caught off in traffic is the classic example for us in Miami-ends. And even in that moment, being able to find within ourselves a calm and respectful way to deal with it. So, how do we get to that state? We need to have a modality where we can create a space that we can bring with us when we are provoked, yeah? So, the practice very much like that. So, we're going in to do some really difficult stuff. And while we're doing that, we have requested to become and contentious and kind and so forth, respectful to ourselves. So, and that difficult asana is equal to that difficult moment in our day when something bad happened. We are in a discussion with someone we love. We're in argument with someone we love. We're in traffic like that. We are whatever it could be. Yeah. How do we practice tapas? What is tapas? It is waking up early to practice. It is our sadhana that helps us form that inner discipline. Here's another one. Fasting or reducing our need thrust towards indulgences, whether it is food or screen time or gossiping or things like that. Yeah. So, Kino, she has a thing, my wife has a thing. When she's gone for the weekend, she comes back Sunday night. Monday, she's fasting. She's tired. Usually, we do that both of us. Monday, we are tired and also a little, often little grumpy. So, we have an agreement that on Monday, we only talk about nice things. So, we don't, if I have a problem with Kino because something, something she drank, my last milk, she doesn't drink milk. Then, I will tell her on Tuesday, not on Monday. And if I put my dirty laundry the wrong place, she will tell me on Tuesday, not on Monday. But also, another thing, she fasts every Monday, just to kind of lean up a little bit in that way. And then, here's another one, another example, speaking the truth, even when it's uncomfortable. Like, for instance, with Taylor Hunt at the moment, there's a whole thing where we in the middle are arranging some debates about this whole difficult thing that can potentially take our tradition down and all the time stop and having conversations about it. For you who's been around Stunger you over for a while, perhaps you will remember during me, too, in 2017, there was some revelations about the type of joist. That came out that he touched the women inappropriately. And I think the entire community felt that it was dealt with very poorly by the community and also from my soul. After two years, Charity finally came out with a kind of like a half-baked message where he acknowledged it had happened and so forth and took responsibility for his grandfather's thing. But so, at the moment, we're trying to, because we're little less in their stung tradition at the moment, who is going to take it upon themselves to talk about this. So there's a group of people that is at the time being working on that, perhaps you heard about. And then finally, goes hand in hand here, admitting and working on personal weaknesses, admitting, recognizing, even perhaps researching our own personal weaknesses such as our egos, you know, they act up. Someone says something to me, and that's like, how can you say that to me? I am Tim Belltman, don't you talk to me like that. Or maybe it's like I'm Lacey, I'm arrogant, or whatever we have within us to acknowledge it. And to try to soften those edges and get beyond that. The key is the Yamas. If we are uncertain about what is right behavior, what is right, what we're trying to cultivate, we look for the Yamas. If we're trying to figure out what is it inside of us that I should be looking for, we look to what's called the Ari Shabarga, the Six Poisons, which is very similar to the Western societies is seven deadly sins. So like we look for that, and we try to observe ourselves a little bit all the time, especially when we feel a little under pressure. That's when these things usually stick their head up. So when we're under pressure, we try to not just react, but try to acknowledge how we react, yeah. How are you doing? Those are the three actions. So yakna, dana, and tapas. So if you are interested in living a yogic lifestyle, we wanna focus on that. We don't want to just go and do our stick, our head in the yoga mat, sand on the mat, and just do our asana, and then not go to the no king's demonstration or whatever demonstration we'd like to go to. No problem, thank you. So the easy way to say it is like I started out, yakna, dana, and tapas is all about shifting our focus from selfish behavior to selfless behavior. Very simple, yeah. When we do that, they help us live with harmony. And I have a whole other page about karma, but I think I'm gonna let that go for today, because then we have a little time, maybe for some questions. And when we're doing this, then harmony is possible, humiliating is possible. And the harmony that we feel is inside, there's less conflict within ourselves, and there's less conflict between ourselves and outside of ourselves. So that is something to be desired, right? Less conflict internally, less conflict externally. Nice, no? Do you ever feel conflict within yourself? Do you ever feel conflict outside of yourself? Would you like to get rid of it? Or like just have a little less? All right. So that's, but that's a selfish aspiration, right? Ooh, but it's a smart selfish aspiration. So it's just like life becomes a little bit sweeter if there's a little bit less of that. Don't expect to get rid of it altogether, of course, but a little bit less. And as little as possible, you know, how often do we, I can just speak for myself, add to my own suffering, like the guy cuts me off in traffic and instead of going, I'm still gonna come to class in time, compared to, how can you do that to me? It was me that was supposed to be behind the red car and not you. You used to be behind my, it's like, it's ridiculous. So something right there, so. Okay, I think I will wrap it up here. And we have about 20 minutes. If there's some comments or questions, both for you people in the machine. So they doesn't come by itself. We don't, we do not know from selfish to selfless. Unless we kind of take it on. And I don't think we need to be embarrassed about our selfishness, we're born with that. Just think of your average three-year-old or two-year-old, put two of them together and then one ice cream. It's going to be World War three right there, right? So we have those seeds inside of us, we call them the glaciers. We have those seeds that creates trouble around us inside of us. I'm three years old and so is Garby and there's only one ice cream. Now we're gonna fight to death over that ice cream and we didn't really need to. But that kind of sits within us. So and I think, so the idea is a little bit, so in yoga and perhaps you know already, we say that when we meet the yogic karma, when we begin to understand these things, then we get, we have the possibility to get second birth. So first birth is I get my body and I get, I learn to pee and about it and eat with a knife and a fork and write a bicycle and so forth and a little bit hard to cook and whatever it is. So I can function in this material world. And then at some moment, When we young or when we older, we begin to get into contact with information, which we could call wise, like wisdom, such as the yoga. And when we begin, when that begins to dawn on us as a valid and attractive path in life, we call that second birth. So I can weigh out of survival mode into this place of being able to try, in a way moving out of the survival mode. Yes, yes, yes, out of this rudimentary state of living where I'm just satisfied with eating because I'm hungry, getting a new car because I'm bored. Whatever that can be, and begin to move a little bit past that. And the propositions from the yogu sutras from that is the yamas and the niyamas beginning to pursue that as the basic values in our lives. And from Krishna to perhaps think about it even more simple, like Yama Dalam Tabas. Thank you. Thank you. How do you spell the first Yama? Yakna is a Y-A-G-N-A. There is any question here? Is there a question there? No. Okay. No, no, no, no. Not yet. No yet, please. I have a grand bit in my big toe. Any anyone else? How to put in practice, non-attachment, to results? Oh, yeah, that's a tough one, right? Oh, my God. So, can I be really annoying? So Tabas used to, with a question like that, he would say, "Oh, practice, practice, all is done." So, and here is how I feel that these very uplifting, very high, high goals of spiritual propositions like that. Do your duty and don't expect or don't put your mind on the result. The only way that I have found to work with these in a way that feels close and connected to me is through my Asana practice. So, by doing my Asana practice, I begin to realize how the rudimentary and how the breakdown of that of such a principle actually works. Did that make any sense? And here's an example. So, when I, which I often give, when I want to do headstand, if I'm thinking and it's hard for me, then I need to think about the method of doing the headstand. And I can hope for a result, but I can put my mind on that. I have to work the technique, I have to learn, I have to humble myself, to learn the technique, to go on YouTube and ask my friends, "How do you do it?" And then I have to slowly try to learn that, perhaps with the help of a teacher. And then by applying my full concentration, my full mind, my full being, to the technique of headstanding, then perhaps headstanding happens. But if I start to approach headstand as, "I want to be up there with my legs up there, I want to be up there, I want to be up there," then it's going to be so much harder. So that means I'm not putting my head and my mind to the results. I'm putting my mind on what I need to do to make it happen. So for me, that is a simplified or concrete way of working with "Do your duty, not, and don't worry about what happens." And to go further into this example, why are we doing headstand? I would do headstand because when we have the feet in the air, then hallelujah and somebody, not necessarily. We are working on headstand because it has some good benefits for the mind and for the body. So in the process of learning the right headstand, we are already getting these benefits for the mind and the body. Whereas if we just jerk ourselves into headstand, we might have lost many of the beneficial aspects that can come along from doing a decent headstand. So taking this principle and taking it out in our life is what it takes. I use the example of having an argument with someone that we love a little bit earlier. If you are in the process of having an argument with someone that you love and all you want is get your piece back. I don't want this mess. I don't want this discomfort. I don't want this argument. I just want to sit and have a cup of coffee and what Netflix for myself again become. If you approach the argument from that, it's going to fail. So if we want that ultimate goal to sit calmly again and not be emotionally upset, then we have to engage as wisely and skillfully as we can into that conversation with our loved ones and go through those steps that it takes. Just like we learned to do a headstand to potentially end up with the feet in the air while drinking coffee and being calm or whatever, that was a joke. But so some again sense, something like that. So that's how I understand it. I'm sure there's other levels of it. That's more abstract levels like that. But it's also again coming back to the idea that you give your shoes to the coplar and the coplar. What is he trying to do? He's trying to do his best job. Why? So you can get paid? Yeah. But because that's his job. That's what you're supposed to do. That's a media coming into class and doing everything inclusive, cleaning the floor after. Does she really like to do that? I don't think so. Does she do it? Yes. Does she do it happily, even happily? See this. I remember when that style happened to me, I was like, oh, oh. So I practiced with a man called Innamila and he was called the full Vinyasa man. And he was very much into the Vinyasa's need to do correct. So we would jump into Marta's SSD. It was difficult. And I didn't often succeed. But there was no doubt about our tribe. I arrived in my cell five years later and I saw nobody did that. And I thought they're all doing wrong. You know, they take that time, they set up, they go in, they go, what is the good of saying? He doesn't say anything about it. What's going on here? And then that like shifted my whole paradigm. And I was almost like, oh, now I have more options. And then that puts more on me. And that means that life is more complex. And there's a complexity that arrives for that, which I mourn. I love that for one. Well, go and do your yogic actions every day and figure out what your responsibilities are. And don't abandon them in the idea that they are not useful. If they're useful, you must do some things we must do. When it's time to stand up for something, it's time to stand up for something. Come and feed your kids. Don't do my lesson. Hey there, it's Kino here. I just wanted to thank you for tuning in to my podcast. Your support and your time and your attention really mean a lot to me. If you're enjoying this podcast series, you can find the full length videos on my online channel OEMSTARS. And that's at www.omst.rs.com. You can redeem a 14-day free trial and get access to our full library of over 3,000 classes and also practice yoga with me online. I'd also love to see you in class sometimes. So you can find my full live in-person teaching schedule on my website, which is www.kinoyoga.com. And if you haven't checked out my books, I'd absolutely be honored if you check those out. You can find those available at any online bookseller. The Yoga Inspiration Podcast is designed to keep you inspired to get on the mat. And I hope you're leaving each episode with a little glimmer and spark of the spirit, which is the true heart of the yoga method. for tuning in everyone, may you be happy, may you be peaceful, may you be filled with love. Namaste.