My Daily Thread

Join Jeff and Eunice Peterson as they discuss Trauma, Gratitude and Yoga.

Jeff and Eunice will be conducting a workshop together at Yoga Passage in Calgary, Alberta on the weekend of November the 8th.

We continue our exploration of the yamas in Patañjali’s Yoga Sūtras with the fourth principle: brahmacarya. This yama is often misunderstood, yet it carries profound wisdom for how we direct our energy in modern life.

The sūtra is Yoga Sūtra II.38:

brahmacarya-pratiṣṭhāyāṃ vīrya-lābhaḥ “When one is firmly established in brahmacarya, vitality is gained.”

brahmacarya — literally “moving in Brahman,” the creative spiritual essence. Traditionally translated as celibacy, but more broadly pointing to moderation, self-mastery, and alignment with higher purpose.

pratiṣṭhāyām — when firmly established, ro...

Continuing the theme...

Yoga Sūtra II.37, which speaks to the practice of asteya, or non-stealing.

The sūtra reads:

asteya-pratiṣṭhāyāṃ sarva-ratnopasthānam
“When one is firmly established in non-stealing, all jewels present themselves.” — Edwin Bryant

Let’s pause on this idea of pratiṣṭhām — being firmly established. When asteya becomes the foundation of how we live, “all the jewels” (sarva-ratna) naturally manifest. Things flow toward us — and isn’t that what we want? Who wouldn’t love a few more jewels?

But here’s the key: these jewels don’t a...

287-Asteya – don’t steal my primary series poster

In this episode of My Daily Thread, we continue our exploration of the Yoga Sūtras, searching for practical wisdom we can apply every day.

We’ve already covered ahiṃsā (non-harming) and satya (truthfulness). Now, we turn to the third yama: asteya — non-stealing, “not taking that which is not freely given.”

Yoga Sūtra II.37 says:

asteya-pratiṣṭhāyāṃ sarva-ratnopasthānam
Translation: “When one is firmly established in non-stealing, all jewels present themselves.” — Edwin Bryant: “All jewels manifest.”

Sanskrit breakdown:

It’s been a minute — I took some time to get out to the mountains, visit friends, and reset. Now we’re back, continuing our journey through the Yoga Sūtras.

If you want your own “sunset and reset,” check out the NOW is the time to check out the San Pancho retreats with Ziggy and me in Feb 2026.

For the past couple of weeks, we’ve been exploring satya-pratiṣṭhām — being firmly established in truthfulness. I connected this with Don Miguel Ruiz’s The Four Agreements and his call to “be impeccable with your word,” a modern ech...

In this special episode we are happy to have Dr. Paul Bramadat back to chat about his book Yogalands.

Paul Bramadat received his BA in religious studies from the University of Winnipeg (1990), his MA in religion and culture from McGill University (1993) and his PhD in religious studies from McMaster University (1998).

He taught in the Religious Studies Department at the University of Winnipeg from 1998 until 2008. In addition to directing the CSRS since 2008, Paul holds teaching appointments in the Department of History and the Religious Studies Program at the University of Victoria.

Enjoy.

Today we’re taking another pass at satya, the second yama from Patanjali’s Yoga Sutras. The sutra we’re focusing on is YS 2.36: satya-pratiṣṭhāyāṁ kriyā-phala-āśrayatvam—when one is firmly established in truth, their actions bear fruit.

This is a powerful idea. It suggests that when we are rooted in truth, what we say comes to life. Something here touches on the modern idea of manifestation but is grounded in yogic ethics—truth as a force, not just a concept.

But Satya isn’t just “don’t lie.” That’s only the surface level. The deeper un...

YS 2.36 says: satya-pratiṣṭhāyām kriyā-phala-āśrayatvam — “When one is firmly established in truthfulness, then their words become so powerful that the result of action rests upon them.”

We’re back in the section of the Yoga Sutras that deals with pratiṣṭhā, being deeply and firmly established in a state of being. This time, the quality is satya, truthfulness. Patanjali says that when truth becomes our natural state—when we’re rooted in it, consistent with it—then even our words start to carry the power of truth. It’s not that we control outcomes like magic. But our s...

Yoga Sūtra 2.35 – ahiṁsā pratiṣṭhāyām tat-sannidhau vaira-tyāgaḥ
When one is firmly established in non-violence, all hostility ceases in their presence.

Today, we return to ahiṁsā pratiṣṭhām—being established in non-violence—as taught in Yoga Sūtra 2.35. We’ve already explored how the yamas and niyamas are not just rules, but deeply personal practices—moral and ethical disciplines that offer a framework for living. Simple? Yes. But easy? Not always.

They are practices for managing our lives skillfully, for creating relationships rooted in integrity, peace, and love. They are the ground upon which w...

Yoga Sūtra 2.35 – ahiṁsā pratiṣṭhāyām tat-sannidhau vaira-tyāgaḥ
When one is firmly established in non-violence, then all hostility ceases in their presence.

Today, we reflect again on ahiṁsā pratiṣṭhām—being firmly established in non-harming. Patanjali teaches that this is not a casual virtue but a transformative power: when someone has deeply integrated non-violence into their being, conflict and aggression fall away in their presence.

We see examples of this principle embodied in historical figures such as Mahatma Gandhi, His Holiness the Dalai Lama, Fred Rogers, and Thich Nhat Hanh. Their gentle y...

Today, we return to our study of aṣṭāṅga yoga, the eight-limbed path outlined by Patañjali. As a reminder, the eight limbs are:

Yama – ethical restraints

Niyama – personal observances

Āsana – posture

Prāṇāyāma – breath regulation

Pratyāhāra – withdrawal of the senses

Dhāraṇā – concentration

Dhyāna – meditation

Samādhi – absorption or union

The first four limbs are external practices—disciplines that we can actively cultivate through behavior and intention. The final four, the internal limbs, arise naturally from the consistent and sincere application o...

Today we continue our deep dive into Yoga Sūtra 2.34, staying with the powerful teaching of pratipakṣa bhāvanam—the deliberate cultivation of opposite, positive thoughts to replace those that are harmful or negative. This is no abstract philosophy; it's a daily practice for those on the yogic path.

We begin by revisiting YS 2.33:
"vitarkāḥ hiṃsādayaḥ kṛta-kārita-anumoditāḥ lobha-krodha-moha-pūrvakāḥ mṛdu-madhya-adhimātrāḥ duḥkha-ajñāna-ananta-phalāḥ iti pratipakṣa-bhāvanam"
Negative thoughts such as violence, whether done by oneself, instigated in others, or even silently approved of, arise from greed (lobha), anger (krodha), and delusion (moha). The...

Today, we continue our deep dive into Yoga Sūtra 2.34, staying with the powerful teaching of pratipakṣa bhāvanam—the deliberate cultivation of opposite, positive thoughts to replace harmful or negative ones. This is no abstract philosophy; it's a daily practice for those on the yogic path.

We begin by revisiting YS 2.33:
"vitarkāḥ hiṃsādayaḥ kṛta-kārita-anumoditāḥ lobha-krodha-moha-pūrvakāḥ mṛdu-madhya-adhimātrāḥ duḥkha-ajñāna-ananta-phalāḥ iti pratipakṣa-bhāvanam"
Negative thoughts, such as violence, whether done by oneself, instigated in others, or even silently approved of, arise from greed (lobha), anger (krodha), and delusion (moha). These may be mild, mo...

We continue our journey with Yoga Sūtra 2.33, and now deepen into the next verse — 2.34. If 2.33 gave us the prescription — pratipakṣa-bhāvanam — then 2.34 shows us the diagnosis, the depth of the problem.

Let’s start by recalling the previous sutra:

vitarka-bādhane pratipakṣa-bhāvanam वितर्कबाधने प्रतिपक्षभावनम्॥२.३३॥

“When disturbed by negative thoughts, cultivate their opposites.”

Vitarka refers to thoughts that are harmful, unwholesome, or negative — especially those rooted in violence, attachment, or delusion. The antidote Patanjali gives is pratipakṣa-bhāvanam, the deliberate cultivation of opposing, positive thoughts.

Now, we chant and reflect on the next verse:

vitarkāḥ hiṃsādayaḥ kṛta-kārita-anumoditā...

We continue our exploration through the Sādhana Pāda, arriving again at Yoga Sūtra 2.33 — a powerful and practical teaching that has everything to do with the life we’re living today.

vitarka-bādhane pratipakṣa-bhāvanam
वितर्कबाधने प्रतिपक्षभावनम्॥२.३३॥

“When disturbed by negative thoughts, cultivate the opposite.”

It’s deceptively simple yet deeply profound. This teaching lives not in theory but in everyday experience. It’s all too easy to be swept up in negative thoughts or drawn into negative conversations—especially in a world that thrives on fear, urgency, and comparison.

Today’s episode is about pragmatics. It’s about how we actually apply this teach...

Let's review Yoga Sūtra 2.32, which lists the five niyamas, or personal observances — and in reviewing this sūtra, what strikes me most is the elegant simplicity of the path it offers. These teachings, though ancient, are profoundly relevant today — perhaps even more so in our overstimulated, fast-paced world.

Let’s revisit the niyamas through a simple lens of choice:

Śauca (शौच) – Choose simplicity over excess.

Santoṣa (सन्तोष) – Choose gratitude over striving.

Tapaḥ (तपः) – Choose effort over escape.

Svādhyāya (स्वाध्याय) – Choose inner truth over noise.

Īśvara-praṇidhāna (ईश्वरप्रणिधान) – Choose surrender over control.

This rendering offers not only a practical summary of the...

The yamas and niyamas are more than philosophical principles — they are ethical and moral disciplines, and for me, they’re the practices I return to again and again in my journey to become a better human being.

Now, let me slip in a little reminder — the San Pancho full court press is on. Our upcoming retreat in beautiful San Pancho is designed to lift your spirit, deepen your practice, and reconnect you to yourself in profound ways. If you feel called, visit www.jefflichty.com/events to learn more.

Back to the yamas and niyamas. These...

Yesterday, we began exploring the niyamāḥ, the observances of aṣṭāṅga yoga as laid out by Patañjali in Yoga Sūtra 2.32. We looked closely at śauca, purity or clarity, and how it stands as the foundational niyama, much like ahiṁsā is the cornerstone of the yamas.

Today, we turn our attention to the second niyama: santoṣa — contentment.

Santoṣa means to be content with what is — to rest in the simplicity and sufficiency of the present moment. This teaching can be especially challenging for those of us with perfectionistic tendencies. It asks us to step out of the lo...

Yesterday, we explored YS 2.31, and today we continue by honoring a beautiful insight from scholar Edwin Bryant. He draws particular attention to the importance of this sutra, emphasizing the universality of the mahāvratam—the great vows. When we hear the terms mahāvratam (great vow) and sārvabhauma (universal or applicable to all people, places, and times), we begin to grasp just how expansive and vital this teaching is to anyone walking the yogic path. It reminds us that these vows are not negotiable—they’re not only for monks, ascetics, or spiritual aspirants in India. They are for every...

We continue our journey through the Sādhana Pāda of the Yoga Sūtras, exploring the practices that Patanjali offers to help us move toward viveka-khyāti—discriminative wisdom. In YS 2.29, we were introduced to the eight limbs of yoga, aṣṭāṅga yoga, and now in YS 2.30, Patanjali begins with the first of those limbs: the yamas.

YS 2.30: अहिंसासत्यास्तेय ब्रह्मचर्यापरिग्रहाः यमाः ahiṁsā-satya-asteya-brahmacarya-aparigrahāḥ yamāḥ Non-violence, truthfulness, non-stealing, celibacy/moderation, and non-possessiveness are the restraints.

These are the first ethical foundations of yoga. The yamas are not rigid commandments, but rather energetic truths—vibrational realities. When we align with them, inner peace arises; when we violate them, we disturb our own clarity and calm. They’re...

Continuing our journey into the Yoga Sūtras and the teachings of the great meditation masters, we return to the Sādhana Pāda of Patañjali, the chapter of practice. This is where Patañjali lists the steps—the actual methods—we can apply to move toward viveka-khyāti, the unwavering discriminative wisdom that brings freedom from suffering.

Previously, in Yoga Sūtra 2.29, we were introduced to the classic eight limbs of Aṣṭāṅga Yoga. Now, in Yoga Sūtra 2.30, Patañjali begins to unpack the first of these limbs: the yamas. The sūtra reads:

"Ahiṃsā-satya...

we're continuing our journey through the Sādhana Pāda, the second chapter of Patañjali’s Yoga Sūtras.

Let's remember where we’ve just been: in Sūtra 2.28, Patañjali says that through the consistent practice of yoga, particularly the eight limbs, the impurities dwindle and then—then!—“the light of discriminative wisdom arises.”

YS 2.28
"Yogāṅgānuṣṭhānād aśuddhi-kṣaye jñāna-dīptiḥ āviveka-khyāteḥ"
By the practice of the limbs of yoga, the impurities are destroyed and the light of wisdom arises, leading to discriminative discernment (viveka-khyāti).

Then in Sūtra 2...

Jumping right in, friends—today we’re working with Yoga Sūtra 2.29, where Patañjali gives us what is often considered the classic blueprint of yoga: the eight limbs of Aṣṭāṅga Yoga.

Yama-niyamāsana-prāṇāyāma-pratyāhāra-dhāraṇā-dhyāna-samādhayo’ṣṭāvaṅgāni

“Yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna, and samādhi are the eight limbs of yoga.”

These eight limbs aren’t just philosophical fluff—they’re the framework, the structure, the entire arc of yoga as a path of inner transformation.

Now, in North America and much of the modern yoga worl...

Dear followers of this thread, now begins the light of jñāna dīptiḥ, the illumination of wisdom.

Jeff first went to India seeking the fiery discipline of Aṣṭāṅga Yoga as taught by Śrī K. Pattabhi Jois. He was drawn by the strength, the sweat, and the challenge. But what he ultimately discovered was a different kind of Aṣṭāṅga Yoga—the classical eight-limbed path described by Patañjali. And that deeper path, the one we’re now exploring, is why many of us are truly here, as Aṣṭāṅgīs, in the whole meaning of the word.

So today, we arriv...

This is the sutra that kept Jeff returning to India, year after year, to dive deeper into Aṣṭāṅga Yoga. It was Patañjali’s words here that affirmed the path and ignited the faith to continue. There was something more than just movement—it was a promise that transformation comes through practice.

yogāṅgānuṣṭhānād aśuddhi-kṣaye jñāna-dīptiḥ āviveka-khyāteḥ

Through the sustained practice of the limbs of yoga, the impurities are destroyed, and the light of knowledge shines, leading to discriminative discernment.

This sutra, YS 2.28, is incredibly special because it o...

Today’s on My Daily Thread our verse brings us to a powerful turning point in our journey through the Sādhana Pāda. The snippet of wisdom comes from Yoga Sūtra 2.28, and it holds a special place in my heart.

So far, we’ve explored how the path of yoga helps us cultivate clarity and viveka-khyāti—discriminative wisdom—to see through confusion and recognize our true Self. That Self is described so beautifully in YS 1.3:

tadā draṣṭuḥ svarūpe ’vasthānam

Then the seer abides in their own true nature.

And wh...

We continue our journey through the Sādhana Pāda of Patañjali’s Yoga Sūtras. Last time, we studied Yoga Sūtra 2.26, which introduced us to the idea of viveka-khyāti—the unshakable discriminative wisdom that leads to freedom (kaivalya). This unwavering clarity, cultivated through dedicated practice, is the goal toward which all of yoga’s tools and disciplines are aimed.

As we reflected previously, one of the powerful questions we can ask ourselves in daily life is: "Is this my true Self, my deepest intuition, or am I reacting from the chirping of my citta-vṛttis...

As we continue our deep dive into the Sādhana Pāda of the Yoga Sūtras, we return to Yoga Sūtra 2.27:

tasya saptadhā prāntabhūmiḥ prajñā

“For one with unwavering discriminative insight (viveka-khyāti), the highest wisdom (prajñā) unfolds in seven stages.”

For someone who has developed steady clarity—viveka, discriminative wisdom—prajñā, insight, begins to unfold. But Patañjali doesn’t just say wisdom appears fully formed. Instead, he tells us it happens gradually, in seven stages (saptadhā prānta-bhūmiḥ), moving toward the farthest limit or edge of inner understanding.

Wha...

We continue our journey through the Sādhana Pāda of Patañjali’s Yoga Sūtras. Last time, we studied Yoga Sūtra 2.26, which introduced us to the idea of viveka-khyāti—the unshakable discriminative wisdom that leads to freedom (kaivalya). This unwavering clarity, cultivated through dedicated practice, is the goal toward which all of yoga’s tools and disciplines are aimed.

As we reflected previously, one of the powerful questions we can ask ourselves in daily life is: "Is this my true Self, my deepest intuition, or am I reacting from the chirping of my citta-vṛttis...

Let’s do a little review to ground ourselves in the essential foundation of yoga philosophy. The entire project of yoga is based on Yoga Sūtra 1.2:

yogaś citta-vṛtti-nirodhaḥ

Translation: Yoga is the cessation of the fluctuations of the mind.

In other words, yoga is the channeling, calming, or complete stoppage of all the citta vṛttis—the endless ripples and disturbances in the mind. These vṛttis include all the chirping thoughts, the conditioning from culture, the familial imprints we unconsciously carry, and every pattern that stands between us and clear, direct percept...

We continue on My Daily Thread to search for pearls of wisdom from Patañjali and the yoga masters. Today, we arrive at Yoga Sūtra 2.26, a verse that marks a major turning point in the journey toward liberation (kaivalya). It builds directly on the foundation laid in the previous verse, YS 2.25, which states that when avidyā—ignorance or misperception—is removed, our entanglement with the seen (prakṛti) dissolves, and we begin to experience true freedom.

YS 2.26 says:

viveka-khyātiḥ aviplavā hānopāyaḥ

Translation:
Uninterrupted discriminative knowledge (viveka-khyātiḥ) is the means of liberat...

Thanks for joining My Daily Thread. Yesterday we talked about the sacred entanglement between the Seer and the seen, or Puruṣa and Prakṛti, through the lens of Yoga Sūtra 2.23 and 2.24. Today we move on to Yoga Sūtra 2.25, which marks a powerful and pivotal moment in Patañjali’s vision of liberation.

The sutra reads:

Tad-abhāvāt saṁyoga-abhāvaḥ hānaṁ tad dṛśeḥ kaivalyam “With the absence of ignorance (avidyā), the entanglement (saṁyoga) ceases. This is the liberation (kaivalya) of the Seer (dṛṣṭṛ).”

This is one of those sutras that really lands. It’s...

Thanks for joining My Daily Thread again today. We’re continuing with our journey through the Yoga Sūtras, and today we’re on Sūtra 2.24:
"tasya hetuḥ avidyā"
“The cause of this union is ignorance.”

This is a short verse, but it carries immense depth. Patanjali tells us that the reason we become entangled in the world—the reason we confuse the changing with the eternal, the Seen (prakṛti) with the Seer (puruṣa)—is avidyā, a fundamental misperception of reality. It’s not just a lack of knowledge. It’s forgetting who we truly are. Avidyā is wh...

Thanks for joining My Daily Thread—a space where we weave together ancient wisdom and present-day experience. Yesterday’s reflection was a bit of a passionate dive into fear, a reminder that yogaḥ can be a true place of refuge. In the chaos of the world, it’s easy to forget that this practice offers something deeper than the surface-level stretches and shapes. It offers sanctuary.

Today, we continue with our journey through the Sādhana Pāda of the Yoga Sūtras, landing on Yoga Sūtra 2.23:
"sva svāmi śaktyoḥ svarūpopalabdhi hetuḥ saṁyogaḥ"
“The con...

Welcome to the week—and welcome back to My Daily Thread, where we look for snippets of wisdom in the Yoga Sūtras and anchor them into the real moments of our lives.

We’re especially grateful you’re here today. In the light of current events—and for those listening in the future, we hope you still find relevance—this moment in time has been marked by global tension. The sitting American president has just imposed tariffs on key trading partners, shaking the stock markets and sparking anxiety worldwide. And while the headlines shout “crisis,” we pause to say, “...

We continue with My Daily Thread as we explore the Yoga Sūtras for snippets of wisdom we can apply in our everyday lives. Yesterday, we reflected on Yoga Sūtra 2.22, which speaks of the diminishing role of the external world—prakṛti—for the one who has attained complete liberation.

The sutra, kṛtārthaṁ prati naṣṭam apy anaṣṭaṁ tad anya sādhāraṇatvāt, suggests that for the liberated being, the seen world—though still existing—no longer holds relevance. Just as a person who has fully understood a movie no longer needs to rewatch it, or like a p...

We continue today with our exploration of the Sādhana Pāda, diving into Yoga Sūtra 2.22:

kṛtārthaṁ prati naṣṭam api anāṣṭam tad anya sādhāraṇatvāt Translation: Though the seen (dṛśya) has ceased to exist for one who has attained liberation (kṛtārtham), it still exists for others, because it is common to all.

We begin with Swami Satchidananda’s commentary on this sūtra. He essentially reminds us that once someone has attained liberation—freedom from the fluctuations of the mind (citta vṛttis)—then the veil of illusion (māyā) dissolves...

We’ve been working with the Sādhana Pāda of the Yoga Sūtras, and this week our focus has been on a powerful verse—Yoga Sūtra 2.21:

tad-arthaḥ eva dṛśyasya ātmā Translation: The very existence of the seen (dṛśya) is solely for the sake of the Seer (dṛṣṭṛ).

This teaching reminds us that everything in the external world exists to serve the evolution of our inner awareness. But that doesn’t mean we’re encouraged to become self-absorbed or narcissistic—this isn’t a green light for an “I, Me, Mine” mindset. That approach would just lead...

Today we move into Yoga Sūtra 2.21, a verse that expands our understanding of the relationship between the Seer (puruṣa) and the Seen (dṛśya). The sūtra states:

tad-artha eva dṛśyasya ātmā Translation: The nature of the seen exists solely for the sake of the Seer.

This is a profound teaching. At first glance, it might seem to suggest a kind of self-centered worldview—that everything exists purely for “me.” But that’s not what Patañjali is pointing toward. This isn’t a justification for narcissism or spiritual selfishness. In fact, when we interpret this...