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Need a break from Holiday stress? Find your calm at Renegade Yoga.  $10 Holiday Specials - Join us this week:Yin Yang 90...
11/22/2025

Need a break from Holiday stress? Find your calm at Renegade Yoga. $10 Holiday Specials - Join us this week:
Yin Yang 90 - Sunday@9:30 AM
Breathwork/Pranayama 60 - Sunday@11:30AM
Power 60 - Sunday@3:00 PM
Power 60 - Tuesday@6:15 AM
Yoga 101 60 - Tuesday@7:30 AM
Slow Flow 75 - Wednesday@9:00 AM
Yoga 101 60 - Thursday@7:30 AM
Power 60 - Thursday@9:30 AM
Power 60 - Thursday@12:15 PM
Ashtanga 60 - Friday@9:00 AM
Power 60 - Saturday@8:00 AM
https://clients.mindbodyonline.com/classic/ws?studioid=349580&stype=-7&sTG=53&sView=day&sLoc=0

I’ve never done this before… but want to offer a Yoga Asana Challenge.Not a “can you do this once?” challenge.A shift in...
11/17/2025

I’ve never done this before… but want to offer a Yoga Asana Challenge.

Not a “can you do this once?” challenge.

A shift in practice philosophy challenge.

Instead of chasing the next advanced pose, let’s go backward to move forward and refine the foundations.

The Challenge:

✨ Hold an Iyengar-style Downward Facing Dog for 25–50 deep, full breaths

— precision alignment

— steady drishti

— dharana-like focus on internal dynamics

Then rest in Child’s Pose until your body finds equilibrium.

Next, hold an Iyengar-style Warrior I for 25 breaths on each side.

Move slowly. Breathe deeply. Let your awareness fill each moment.

Then tell me how you feel 🙏

It’ll take time to accomplish this task, but your practice will be forever transformed…

Waited until the last minute to get your CEUs? Ready to upgrade your bodywork toolkit? ✨Massage therapists and yoga inst...
11/17/2025

Waited until the last minute to get your CEUs? Ready to upgrade your bodywork toolkit? ✨

Massage therapists and yoga instructors can now earn 16 continuing ed hours while learning Philip Clift’s signature bodywork method: Deep Table Thai.

A powerful blend of Deep Tissue, Thai Massage, joint mobilization, compression therapy & more—designed to transform your work and protect your body.

🗓 December 27/28

📍 Renegade Yoga Institute

⏰ 10am-6pm each day

💲 $450

Space is limited—claim your spot & expand your practice. 🙏🔥

Please DM me if interested…

https://clients.mindbodyonline.com/classic/ws?studioid=349580&stype=-8&sView=day&sLoc=0&sTrn=4&date=12/27/25

The Art of Sequencing Yoga AsanaHave you ever wondered why some Hatha Yoga classes leave you feeling vibrant and balance...
11/16/2025

The Art of Sequencing Yoga Asana

Have you ever wondered why some Hatha Yoga classes leave you feeling vibrant and balanced, while others leave you uncomfortable or energetically flat? Many factors contribute to these various experiences, but one of the most influential is the way the postures are sequenced. Just as music, poetry, or prose relies on thoughtful composition, yoga asana also has its own art of arrangement. Skillful sequencing requires an understanding of biomechanics and subtle energy—knowledge gleaned from years of practice, study, and intuitive inspiration.

There are several well-established sequences—Ashtanga, Bikram, and Sivananda among them—that have been refined over time into potent therapeutic and transformational practices. Yet even these respected traditions are not universally suited to every body or every phase of life. For example, traditional Ashtanga is often most accessible during one’s years of peak physical performance. When begun at a young age—while neuroplasticity and physical adaptability are high—it can be a lifelong companion. But for someone beginning practice in mid-life, or for anyone with structural or functional limitations, a different approach may offer greater benefits.

In my experience, the highest expression of asana practice comes about through what’s known as krama sequencing. Krama refers to intelligently ordered progression—the intentional crafting of posture sequences to meet the specific needs of individuals or groups. To sequence in this way requires more than cuing by rote; it calls for an embodied grasp of movement dynamics, postural energetics, and the psychological landscape of each practitioner. Effective krama sequencing blends analytical know-how—gleaned through intensive study and experience—with the cultivated ability to listen intuitively.

Several methodologies can inform krama sequencing. A straightforward approach is to use classical sequences as structural templates, modifying the order or individual postures as needed. Another powerful method involves implementing the philosophy of cycling, a concept I first encountered in the 1990s from American yoga teacher Erich Schiffmann. His book Yoga: The Spirit and Practice of Moving Into Stillness remains one of the finest explorations of biomechanics through a yogic lens. Schiffmann describes a “wave-like” approach to sequencing: postures gradually rise like an ocean swell, build to a crest, and then settle back into stillness—transformed. This wave structure can guide the arc of an entire practice or take the form of smaller “wave fractals,” producing multiple mini-cycles within a larger sequence.

In addition to the gentler, more therapeutic nature of cycling, a more “alchemical” methodology—similar to what is used in Ashtanga Vinyasa Yoga—can be woven into krama sequencing. Ashtanga’s Primary Series blends both wave cycling and what I refer to as alchemical progression. For instance, the seated mini-sequence of Janu Sirsasana A, B, and C gradually intensifies, and later, Upward Facing Bow is immediately countered with Paschimottanasana, moving the body into the opposing extreme range of motion. You find a similar theme in the standing series, such as with Utthita Trikonasana A & B and Utthita Parsvakonasana A & B. This deliberate movement from one extreme to another “wrings out” the system—provoking physical, emotional, and energetic transformation. Hence the term alchemy.

A third approach is to weave a bit of Restorative Yoga into any sequence, especially when supporting students who need grounding, emotional support, or deeper recuperation. When time allows, closing a practice with a restorative posture or two can create a more seamless and receptive transition into Śhavāsana.

Ultimately, sequencing is not just about which postures you opt for—it’s about how you arrange them. The order, pacing, contrast, and subtle energetic arc all play a key role in creating a practice that feels vibrant, balanced, and meaningful.

May your sequences be skillful, intuitive, and transformative. Godspeed…🙏

Ego Dissolution/Death vs. Persona DeconstructionWhen examining the nuances of personal identity, the term most commonly ...
11/14/2025

Ego Dissolution/Death vs. Persona Deconstruction

When examining the nuances of personal identity, the term most commonly invoked in modern culture is “ego.” It carries an almost universal familiarity—and, for many, an innately negative connotation. We encounter phrases like “he has such a big ego,” “why can’t she see past her own ego,” or “what an egomaniac” with such frequency it seems as if we’ve come to believe ego alone could be the root of all undesirable behavior. So many have become fixated on the ego’s imbalances that entire categories of pathology—“egomania,” “narcissism,” “gaslighting,” and more—have emerged in recent years to convey our frustration with ego-inflated behavior.

Carl Gustav Jung, the 20th-century psychoanalyst and psychiatrist, dedicated much of his life to studying the architecture of the human mind. Among his major contributions is his well-known Model of the Psyche—psyche, from the Ancient Greek, meaning soul, spirit, mind, or life—in which he describes three interwoven components: the ego, the persona, and the self. Because the self is vast in scope, highly abstract, and notoriously difficult to grasp, we’ll focus instead on the more tangible aspects of the psyche: the ego and the persona.

According to Jung, the ego is our “enduring sense of self”—the nucleus of consciousness, the seat of identity and self-awareness. It is that which allows us to recognize we exist at all. As Terence McKenna once quipped, “You need an ego; if you didn’t have an ego you wouldn’t know whose mouth to put food in at a restaurant.” The ego, then, rather than being intrinsically negative, is the foundation of individuality, the original “you” present from birth before life experience began shaping additional layers of identity.

The persona, by contrast, is the adaptive identity we construct to manage challenges inherent within the maturation process.Throughout life we take on countless roles: son or daughter, sibling, student, partner, professional, believer, contrarian, conformist, rebel. For Jung, the persona is a social mask—a curated outward identity designed to meet expectations, elicit particular impressions, and navigate cultural norms.

Nearly everyone over-identifies with their persona, it’s human nature to do so. We spend so much of our lives looking through the mask we begin to believe we are the mask. Few of us take the time to reconnect with the deeper being beneath the surface. Many have forgotten who they were before adopting their personas—or lack the necessary tools to distinguish between the layers of their own psyche.

When I lead yoga teacher trainings, we always begin with introductions. And I emphasize: each participant introduces themselves. But who exactly is being introduced? And who is doing the introducing? Are they one and the same?

Most introductions revolve around family roles, careers, background, preferences—details rooted squarely in the persona. No one ever says, “I am a soul emerging in material form,” or “I am a collection of biochemical reactions,” or “I am highly-spiritual vibrational energy emerging into physical density.” These statements would reveal someone beyond the mask. Instead, people share the aspects of themselves they most closely identify with—the persona-level narrative they’ve grown accustomed to presenting.

It becomes clear that the introducer is far more expansive than the narrow portrait they offer. They reveal only the portion of themselves they most readily access—the surface-level identity, not the deeper essence.

So if you want to refine your understanding of the psyche from a Jungian perspective, begin by distinguishing between the social mask and the deeper identity underneath it. Recognize that many of your behaviors arise from the adaptive limitations of your persona, while the ego—far from being something to annihilate, or move beyond—is that which allows you to experience yourself as a unique being.

This is why phrases like “ego death,” “detaching from the ego,” or “transcending the ego,” common in both spiritual and intellectual circles, can be misleading. What many of us are actually seeking is not the destruction of the ego, but the reshaping of our identification with the persona. Reframing the conversation in this way allows for a more nuanced and accurate understanding of consciousness.

If you imagine detaching not from your enduring sense of self but from the social mask you’ve mistaken for yourself, a pathway to deeper insight may begin to reveal itself.

Because ultimately—who is it that is detaching, or transcending? 🙏

The Ha in HathaThere are many misconceptions about yoga, ranging from its true origins, to how it should or shouldn’t be...
10/16/2025

The Ha in Hatha

There are many misconceptions about yoga, ranging from its true origins, to how it should or shouldn’t be practiced, to virtually everything in-between. One of the most prevalent is yoga is an exercise system that promotes stretching and is designed to improve flexibility. Improved range of motion is a benefit, but the intention behind the practice of yoga is considerably more far-reaching.

Yoga is so alchemically powerful that even considering its practice brings to surface many of the self-imposed limitations that inhibit forward progression in life. For example, how many times have I heard “I’m not flexible enough to do yoga, or I don’t have the discipline to practice regularly ?” So many I’ve lost count … attempting to go into all the reasons why this is a significant misunderstanding would require a book, instead I’d like to focus on the counterpoint to the prevailing belief one needs to be flexible to take up yoga or that yoga is specifically designed to improve range of motion.

There are various approaches —known as branches — to practicing yoga and only one of them focuses exclusively on performing posture (asana) in the way it’s commonly seen throughout the world today. Within this realm there are numerous systems of posture practice, from Ashtanga to Viniyoga, but each of them fall under the broader category, or branch, of Hatha Yoga. Hatha is the method of harmonizing the various functions of the physical body to attain a state of yoga. Rather than attempting to transcend the confines of the body, as with the practice of meditation (dhyana) known as Raja Yoga, hatha yogis work directly with the material form to find equanimity with the ever-present “fluctuations of the mind.” They wisely recognize there is no true separation between the various layers of the human psyche (koshas) — the physical body being one — and that balancing a single layer leads towards balance of all. For many, working with the body provides a much needed sense of grounding, which builds a stable base for the more highly-nuanced practices of mantra, meditation, and other types of psychotherapy.

Another common misconception, “psyche,” from the Greek, means “life, spirit, soul,” not the more commonly understood “mind,” or even more limiting, “brain.” We’re talking about an entire being, not just the functioning of one’s mental and/or emotional body.

Contrary to popular belief, the fluctuations of the mind cannot be subdued … to paraphrase Alan Watts, “attempting to do so creates the opposite effect, stirring them up even more.” Instead, yoga is attained by creating a harmonious internal relationship among the various subtleties of the human psyche. One of those subtleties happens to be fundamental to asana practice — polarity.

An ancient concept characterized by the 4th Hermetic Principle proposed millennia ago by the venerable sage Hermes Trismegistus, polarity in Hatha Yoga is represented by the interplay of opposing forces, the yin and yang inherent in movement of the physical body. The interconnection between hard and soft, flexion and extension, action and surrender, just to name a few. In Sanskrit, ha = sun ☀️, tha = moon 🌙, and the term “hatha” is symbolic of weaving these opposing polarities together to form a unified whole. Sun represents action/contraction/stabilization, moon release/extension/surrender.
This unified whole manifests in posture practice when we eventually come to realize one polarity cannot be fully present in a healthy, balanced way without the other in equal measure. Flexibility must be balanced by a corresponding stability, otherwise grounding and finding leverage to hold posture is minimized — a pose like Dancer (Natarajasana) being impossible to perform otherwise. Skilled hatha practitioners are highly-attuned to these subtleties of body control, and through years of consistent practice are able to apply what they’ve learned performing posture to navigating the complexities of daily life and ultimately the deeper layers of consciousness. Balancing mental, emotional, and spiritual polarities within the psyche is a skill that leads towards wholeness in all aspects of life, and can very effectively be worked towards on the yoga mat.

The flexibility component of yoga posture is obvious. On social media we’re inundated with thousands of images of yogic body contortion on a daily basis. Because most humans are not naturally flexible to the degree found in advanced yoga postures, many are immediately fascinated by this seemingly extreme range of motion and despair that “they could never practice yoga in this way.”

First of all, extreme body contortions can, but DO NOT NECESSARILY, produce a state of yoga. It depends on the frame of mind and intention of the one who’s moving. Every day gymnasts, contortionists, and other athletes the world over bring their bodies to the limits of movement potential without ever considering the depths of yoga, focusing instead on the results of performance. Secondly, the vast majority of asana is geared towards DEVELOPING range of motion and body control, the beginning and intermediate stages of advanced yoga posture. Thirdly, there’s another critical aspect of movement that, oddly, seems to rarely be discussed — that of stabilization, or the “ha” in hatha.

The stabilization aspect of yoga posture is less obvious and often overlooked. Because of my background in weight training I’ve always made core stabilization a top priority. I incorporate Pilates floor exercises into my posture sequences and emphasize strength-building yoga postures such as Bakasana and Ashtavakrasana. Time and time again students tell me they feel stronger after consistently attending my classes and related trainings.

So if you feel inflexible but stable — say you’re able to perform several pushups or bodyweight squats — then you can come into a yoga class with confidence that you’re ahead of the game, having a significant aspect of Hatha Yoga practice already in place. If you happen to feel neither strong nor flexible, you have a wonderful opportunity to cultivate patience and humility as you gradually build both over time. Most mature adults realize patience and humility are two of the most sublime and helpful virtues a person can weave into navigating the challenges of their daily lives.

Ashtanga guru Pattabhi Jois once offered the world a simple, but profound and highly-nuanced quote, “body not stiff, mind stiff.” He could have also said “body not weak, mind weak.” So much of our limitation in life stems from the fluctuations of the mind, our belief in ourselves and what we’re capable of. Yoga practice offers the opportunity to build self-confidence in a variety of ways, but we have to be willing to not be an expert right off the bat. We must learn to focus on the journey rather than the destination, balancing the typical human over-reliance on the ego/persona structure. If we can somehow manage to achieve this skill on our yoga mats, a simple shift of focus and intention will bring it forth into the vast complexity of our daily lives and interpersonal relationships 🙏

Proto-Sanskrit = pre-Younger Dryas, clear evidence of ancient high technology …
10/14/2025

Proto-Sanskrit = pre-Younger Dryas, clear evidence of ancient high technology …

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If you are practicing, why not practice with the best? We are Renegade.

THE RENEGADE MANIFESTO

Abandoning pretense and posturing, cultivated division and contrived camaraderie, false bravado and fearful avoidance, people pleasing and judgement,

We stand apart--centered, exposed, Renegades from our selves.

Doing duty and releasing. Observing and accepting.