We all have a story to tell, a story of collapsing to our knees, winded and weary, and then picking ourselves up from wherever weâve fallen in order to keep going. What fuels our ability to persevere through loss and adversity? One short answer is faith. But what is faith? What is sraddha and how does it really work? Because faith relates more to the heart than it does to logic, itâs something we can feel but not necessarily define with absolute certainty. We tend to think of faith as something we have or we donât, as in having faith in God or the Universe, or in a worldly sense, as having faith in humanity or a particular organization. Yoga offers another perspective, one that links faith to personal practice.
What Does Sraddha Mean?
The Sanskrit word sraddha translates to faith or trust. But encased in this word is a deeper, more illuminating meaning. B.K.S. Iyengar describes sraddha as mental and intellectual firmness, which fosters an innate trust (1). Vyasa, an original commentator on the Yoga SĹŤtras, interprets sraddha as clarity of mind that sustains us as we move along with our yoga practice. When the mind is clear, truth reveals itself; With untainted vision, we can see the way forward and trust it (2).
Faith in Yogic Practice
Faith is something many of us long for, and itâs also something we need â a deep trust in our purpose, preceded by mental clarity and fortitude. Faith is, without question, a necessary component of yogic practice. Itâs our sustenance, our spiritual nourishment. But faith is also a practice in and of itself. Itâs a quality of being that need not be left up to chance, but rather is something we can cultivate. Just as any type of personal growth stems from effort rather than luck alone, we can develop a relationship with faith wherein it becomes a reliable and vibrant force in our lives.
Whether itâs faith in the potential for personal transformation, faith in humanity, or faith in the goal of equity and justice for all, it starts with quieting our minds. Cultivating faith is not a linear process, and thatâs because focusing the mind and removing obstacles, like ignorance and attachment, are by no means easy undertakings. Our minds are wild and turbulent like the wind, and therefore seemingly impossible to control, so exclaims Arjuna in Bhagavad GÄŤtÄ 6.34. But, Lord Krishna replies in 6.35, it is possible to control the mind, however obstinate it might be, through practice and detachment. Yet, try as we might, sometimes the mind is steady and focused, revealing our true nature, and at other times we identify with our fluctuating thoughts (See Yoga SĹŤtras 1.3 and 1.4). Such is the nature of practice.
Putting Ourselves Into Our Practices
As we work to transform ourselves and better the world around us, itâs normal and necessary to fall down from time to time, whether from the weight of doubt and despair, a wave of humility, or just exhaustion. But within spiritual work like yoga runs a river of grace. Each moment is an opportunity to examine ourselves, to course-correct, to try again, to make real change happen. If we give it the time faith will lead us somewhere special, towards authenticity, deeper empathy and compassion, so we truly become caretakers of each other. If we work to still our minds, truth will arise and reveal the next right steps.
We canât force faith upon ourselves through any type of logical thinking, but we can allow it to expand within us by creating the necessary conditions to reveal our inner selves as holy places where truth does exist. In times of great despair and hardship, it may feel like weâre dragging ourselves across the floor, hoping for just a shred of strength to peel ourselves up. In those moments, practice faith like medicine. Be still and listen. Just like a sailor must know the direction of the wind in order to guide the ship, we must know truth in order to persevere. We must seek out that divine wisdom, adjust our course accordingly, and then allow that steady breath to fill our sails. It will lead us to where we need to go.
(1) Iyengar, B.K.S., translator. Light on the Yoga SĹŤtras of PataĂąjali. Thorsons, 2002, p 75.
(2) Bryant, Edwin F., translator. The Yoga SĹŤtras of PataĂąjali. North Point Press, 2009, p. 77-78.
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Woman do yoga Downward Facing Dog pose inside of light cozy room through window seen green foliage trees summer landscape morning sun, adho mukha svanasana stronger hands strengthening back exercise[/caption]These postures are also foundational to a more comprehensive Äsana practice and worth the extra attention. Practice them often to help counteract the toll sitting takes on your body. And remember to breathe deeply in each shape.
This wide-legged, deep squat stretches the lower back and strengthens the legs. This Äsana also opens the hips and exercises the muscles of the ankles and feet. Itâs all together a very helpful pose for soothing tension in the lower back and improving posture, which can get thrown off from long hours of desk work.


By no means are the postures insignificant; Iyengar asserted that, for the average person, practicing Äsana and prÄášÄyÄma are the two most effective disciplines for quieting the mind. But, in reality, the postures are only a piece of a much bigger process of self-discovery and transformation. Teaching Äsana is not the only way to share yoga.
Vinyasa yoga has its roots in Ashtanga yoga; a style of practice developed by K. Pattabhi Jois in the mid-twentieth century, which is considered to be the backbone of modern Western yoga. Ashtanga yogaâs formulated sequence of poses is preformed in a specific order, whereas vinyasa yoga is a freeform practice with limitless variations. Both styles are energetic, dynamic, and steadily paced. The term vinyasa is a linkage of two Sanskrit words: nyasa, meaning âto placeâ, and vi, âin sacred accord.â To vinyasa, therefore, is to preform poses in accordance to the breath, each transition synchronized with either an inhalation or exhalation.
Building from Cobra Pose, Upward Facing Dog 


