LNYTT1 Course Manual

官方双语课程手册（YSI ©2022，LN 去宗教化框架）。解剖附录全文另见 `LNTT1_Anatomy_flow.md`。

YOGA TEACHER TRAINING

The material contained in this manual, and any other handouts or resources used in the Lady Niguma Courses are property of the Yoga Studies Institute (YSI).

Lady Niguma Level 1 is composed of three modules. In the Foundation Course we learned how to develop a Heart of Gold, a way of walking through life with deep compassionate wisdom and purifying our hearts of ignorance. In the Master Level, Build Your Fire, we applied these ideas to a deeper level of practice and intensified our motivation and determination to use our practice to heal the world. And finally, this last module—the Shine Like a Diamond Teacher Training—brings us deeper still and empowers us to share this practice with others.

As someone who wants to teach Lady Niguma, we should think about the qualities of Lady Niguma. This is an ironic idea though, isn’t it? Her name literally means “devoid of qualities!” Yet, despite “having no qualities” she shines like a diamond example that people still try to emulate 1,000 years later.

When light hits a perfect diamond, two things happen. First, because the diamond has no color of its own, the light will pass through it perfectly. Second, the diamond is highly reflective, meaning that it will scatter the light making it appear shiny. The combination of the two (1) clear and (2) reflective, is what makes looking at a diamond so mesmerizing.

Similarly, a Lady Niguma teacher should pass on the wisdom unchanged. This is our highest responsibility—to be a vehicle that passes this information down from generation to generation accurately. It is as important that the lineage not stop as it is that it be kept pure.

When we live the Lady Niguma lifestyle, we must recognize that we are never NOT a teacher. Each moment is embedded with an opportunity for compassionate wisdom, for leading by example, and for personal growth. Teaching is not just those moments when we have a student in front of us in a class. Any time there is someone with one ounce more wisdom than someone else, and that someone else is willing to learn, then there is an opportunity for teaching to occur.

By living a good life, keeping a solid practice, and experiencing the benefits that result, we can become a guiding light for those who are searching for ways out of darkness. When we let this wisdom reside within us, and the flame of compassionate action grow in our hearts, then it begins to pour out of us in every action, word, and thought. We begin to shine. This not only illuminates our path out of suffering, but it also serves as a guide to others.

This is what makes us a teacher.

Yoga has an incredibly rich textual history that stretches back at least 4,000 years. To understand the details of all these texts would take a lifetime. However, to understand the framework, and how Yoga fits into Sanskrit literature in general, is extremely helpful and allows us to grasp how all the pieces fit together.

Sanskrit literature is firstly divided into two types: secular and sacred.

Secular literature includes books of poetry, for example, by the great poet Kalidasa.

Sacred literature is further divided into two: Orthodox or systems which accept the Vedas as authoritative, and Heterodox, or systems that do not accept the Vedas (such as Jainism, and the Charvakas).

Orthodox literature is further divided into six:

Shruti: That which is “heard” or “taught by word of mouth”. These are the Vedas.

Smirti: That which is "remembered". This is “remembered wisdom” by great sages, as opposed to revelation by divine beings.

Itihasa: Explanation of Vedic truths via stories and dialogues between gods and men.

Purana: Like Itihasa, but with a devotional nature.

Agama: Non-Vedic stories and ritual instructions.

Darshana: These are six philosophical “schools” based on the Vedas. These six schools are:

School Founder Approximate dates

Nyaya Akshapada Guatama 500 - 200 BCE

Vaisheshika Kanada Rishi 600 - 200 BCE

Sankhya Ishvarakirshna 200 CE

Yoga Master Patanjali 200 CE

Purva Mimamsa Jaimini 300 - 200 BCE

Uttara Mimansa Badarayana (Vyasa) 500 - 200 BCE

Of these six schools, there are three that are particularly important in the study of yoga: Sankhya, Yoga, and Uttara Mimamsa (also called Vedanta). Of these, we will focus on the Sankhya and Vedanta schools.

Sankhya

To understand Sankhya we must understand the evolution of manifest reality, or prakirti. This is distinguished from pure consciousness or purusha. This can be understood from the following lines in the Sankhya Karikas:

Vedanta literally means the end (anta) of the Vedas, a reference to a group of teachings called the Upanishads, which make up the final portion of the Vedas. Vedanta was formalized and popularized by one of the most famous scholars in India, Shankaracharya, who lived around 700 CE.

Vedanta is an intricate philosophy with many key concepts including:

“Name-Form-Existence-Consciousness-Bliss” (Nama Rupa Satchitananda).

This concept describes both the ultimate reality of Brahman and the apparent reality of form.

Five Sheaths (Pancha Kosha)

Much like the onion skin theory we have studied before in Lady Niguma, there are 5 layers of illusion that cover ultimate reality. These are:

）Annamayakosha: The layer made from food, referring to the physical body

）Pranamayakosha: The layer made of prana

）Manomayakosha: The layer comprised of the mind and senses

）Vijnyanamayakosha: The layer of the intellect and the function of discrimination

）Anandamayakosha: The layer of bliss

“Behind” these five layers is ultimate reality, Brahman.

One may ask, “Why is it important to know all of this? Why is it necessary to understand all of these schools when I already have my own beliefs?”

By understanding other schools of thought we sharpen the understanding of our own view. And by understanding the framework of the schools, the language and terminological differences, and the views on emptiness, we can communicate with others, to learn from them, and to help them achieve greater understanding.

In short, as a teacher, we need to speak the language of others. This is like being a multi-faceted diamond. We can then purely reflect the teachings in unlimited ways.

One of the key skills of a yoga teacher is understanding how to sequence poses in a yoga class that will provide an optimal experience for the participant. Therefore, we need to differentiate a sequence (a series of poses), from an optimal sequence (one that creates an ideal experience for the student).

Think of it like this: a yoga instructor crafts each pose, like a musical note, into a song. The objective is to craft the sequence in a way that allows the physical and subtle body to sing. If a song writer uses a note out of key, it wouldn’t sound right. In the same way a yoga teacher wouldn’t put a deep backbend in the beginning part of a series, because it wouldn’t feel right. Or worse, someone might get injured. The practitioner is the musical instrument that sings the song of the series, and the job of the yoga teacher is to orchestrate the class, listening to the needs of both the individual students and the group as a whole.

Creating this kind of symphony is no easy task. But there are many guidelines that can help us.

First, to be a good teacher we must be a good student. Going to yoga classes, learning from experienced teachers, and having a consistent personal practice are essential for any yoga teacher. After class, take notes on what you liked about the sequence, try to determine why they ordered the poses like they did, and try to see the logic and effectiveness of the sequence.

Secondly, one of the best things a teacher can do is to teach a series that they know and trust. Ideally, one that is time tested, taught by a great master, and one that seems to have positive effects for those who practice it. The Lady Niguma series is a great example of this.

As we become more and more familiar with a sequence, and work to master it, we get to investigate not only the individual poses, but also the sequence that strings them together. This allows us to gain an understanding of how the poses affect the physical body, the connection to the subtle body, and to our emotional states. The greater this knowledge, the more we will understand the possibilities for modifying the sequence to meet individual needs, and how to create sequences outside of this familiarity.

Thirdly, there are several strategies we can use to structure a yoga class including:

Lineages exemplify tried and true teachings, passed down through generations from teacher to student. In each tradition, practitioners adhere to a prescribed series of poses, meticulously following the guidance of their instructors. This faithful transmission ensures the preservation and continuation of ancient wisdom, fostering deep understanding and dedicated practice among students.

Lady Niguma, Ashtanga and Bikram yoga are examples of lineage yoga series.

）Sun salutations as a warm up

）Standing / balancing poses

）Warrior / strengthening poses

）Seated forward folds

）Twists

）Backbends

）Inversions

）Shavasana

An excellent example of this type of class is the Ashtanga Primary series taught by Shri K Patabhi Jois. This forms the basis of much of the power or vinyasa classes taught today.

）Hip Openers

）Backbends

）Balancing Poses

）Chakra-based flows (like in Lady Niguma)

）Chair yoga for specific populations

As we will see below, all classes should also include a mental theme. Here though we distinguish having the mental theme as primary, and building the poses around the mental theme, as opposed to incorporating a mental theme into a series sequenced in other ways, by chakras for instance.

What is a Theme?

The theme is the topic that you would like your students to contemplate while practicing the poses. It is the wisdom and inspiration that you hope to impart to your students to help them optimize their experience.

Just as a composer creates a song, a yoga teacher composes a sequence. And as every composer hopes to positively affect and inspire the listener, the yoga teacher's aim is to produce a beneficial result for their students.

But a good yoga teacher is not only the composer, they are also the conductor. As the conductor brings to life the intentions behind the music, a yoga teacher integrates and weaves a theme into their class in order to shine light on the intention of the sequence.

For example, if your sequence is backbend focused, then a heart opening theme will help get the most out of the poses. Because winds and thoughts ride together as one, a skilled yoga teacher should direct the minds of the students through the use of theme in order to enhance the experience and result of the sequence of poses.

A theme could be:

A topic you would like your students to contemplate while practicing

The wisdom that you hope to impart throughout class

A spark of love and inspiration that empowers students in their life

The goal of a theme: Themes could be directed at many goals. A theme may give your student an object to focus on to help them get the most out of their experience. It may be to provide an “inner” element to the “outer” practice of asana. Or it may be for your students to leave class feeling more optimistic about the world and their place in it. Ideally, a theme should promote a change not only for the good of the student, but an inspiration for them to positively affect the lives of others as well.

Examples of themes include:

A verse from the Yoga Sutra or a book of poetry

A yogic concept, like the yamas and niyamas

A wish, dream, or compassionate desire

Inspirational quotes

Meaningful personal stories

Relating to a relevant cultural event

It is important to think of how the physical environment helps to support the theme of your class. How should you set up your room? Should you start your students standing, sitting, or lying down? Should you create a themed musical playlist or have no music at all?

Lastly, a teacher needs to integrate their theme skillfully. This can be done, for example, by introducing the theme at the beginning of class, connecting to that theme through the progression of poses, and then tying back into that theme at the end of class in Shavasana.

As a teacher becomes fluent in sequencing, the art of theming is like adding the perfect spice to finish a fine dish.

Verbal cuing is the words of the song through which the message is conveyed. The composer knows just how to bring the audience up by playing with more intensity, and when to bring them down by playing softly. Likewise, the skilled yoga teacher knows how to effectively use their voice to guide the students throughout the sequence. By knowing when students need more support, more instruction, or more silence, the yoga teacher sings the song of the sequence in order to bring the students deeper into their own vast experience of the song.

Effective cueing is a process of constant refinement. Cueing should be clear, efficient, and give the students confidence in the teacher’s directions.

Examples of ineffective cueing include:

Using inactive “filler” words (um, ah, like)

Having too much / not enough detail

Being too fast, too slow, too loud, or too soft

Speaking in monotone, using cliché, or jargon

Examples of effective cueing include:

Giving instructions with an active voice

Providing landmarks (face the wall, windows, mirrors)

Using positive cues, compliments, and corrections

Varying your communication style and adjective choice

Effective cueing provides a sense of confidence in the teacher, allows students to engage more fully with the sequence, and draws them more deeply into the theme. Clear, concise cueing is also important in injury prevention, eliminating confusion, and allowing the practitioner to effectively direct their energy deeper into their experience.

A Comprehensive Guide for Integrating Meditation into Yoga Practice

The Role of Meditation

2,000 years ago, the great Sage Patanjali was defining yoga in what has become the most important yoga text of our time, the Yoga Sutra. In this text, we see that it is essentially a meditation manual, showing us the steps we need to take to attain profound states of realization. Indeed, contemporary literature of his time shows that the word “yoga” much more meant meditation than it did a series of physical movements or “asanas”.

Within the context of YSI’s Path to Mastery, we see meditation as an essential component in one’s spiritual journey. Adding meditative components to a yoga class effectively, enhances and enriches the student experience, while giving the teacher an effective tool for delivering their class theme. On the cushion, meditation is an essential element for attaining our ultimate goals.

INNER AND OUTER METHODS

How do we integrate meditation?

Yoga must integrate both inner and outer methods to bring prana into the central channel, producing the subsequent realizations of great compassion and wisdom. Outer methods include physical postures (asanas) and breath control (pranayama), both of which prepare the body for meditation. Inner methods include taking care of others, living ethically, and meditation itself. When we combine these, for example by adding the inner component of a meditative focus to the outer practice of the asanas, we have an approach that is far more powerful than a single method done on its own. This is the beauty of hatha yoga, and why it is considered the fast path—like that of riding a tiger.

Meditation Techniques

In this training we will focus on two broad methods: (1) using awareness of breath as an object to enhance focus and develop single pointed concentration, and (2) using visualizations to cultivate qualities such as love and compassion.

Focusing on the sensation of breath has been shown to reduce anxiety and stress, increase focus, lower blood pressure, and promote emotional resilience. Visualization based meditations on the other hand use mental imagery to deepen the thematic experience and enhance the emotional states being cultivated. Ultimately, both are developed for the ultimate goal of seeing emptiness directly.

A YSI meditation typically follows a structured approach. Setting an intention at the beginning aligns the mind with a purpose, guiding focus and energy throughout the practice. Finding a comfortable position, whether seated on a cushion, in a chair, or lying down, is crucial for effective meditation. Ensuring the spine is straight and the body is relaxed supports mental focus and relaxation. During the meditation, focusing on the breath or a specific theme helps anchor the mind and deepen the experience. Finally, dedicating the positive energy generated during the session to oneself, others, or a specific cause closes the practice with gratitude and purpose.

Guiding Others in Meditation

As a meditation guide, the role is to create a safe and supportive environment where participants can relax and focus inwardly. Establishing trust and rapport with participants is critical, as they should feel comfortable and confident in the guidance provided. Ensure the meditation space is comfortable, quiet, and free from distractions. Use a natural, authentic voice rather than adopting a “teacher-y” tone. Provide clear and simple instructions to help participants focus and relax, allowing periods of silence to deepen their experience. As participants are guided back to close a session, express gratitude for their participation.

By deepening our understanding and practice of meditation we can transform not only personal practice but also the lives of students. Meditation is a powerful tool that enhances well-being, and by integrating it into yoga practice, a more comprehensive and enriching experience can be offered to students.

How do we integrate our practice into our life and our life into our practice? Though there is no right or wrong answer, this is a common truth: time can appear to pass quickly, and we find ourselves, weeks, years, or decades later in what might seem to be a blink of an eye. Every moment is precious and is an opportunity to move closer to our goals—especially the goal of becoming of the highest service to all beings.

The Three Horizons framework is a powerful tool designed to help individuals integrate their personal practices with their broader life goals, ultimately leading to a more fulfilling and purposeful existence. This approach emphasizes the interconnectedness of our daily actions, short-term goals, and long-term aspirations. By visualizing and aligning these three distinct timeframes, we can create a roadmap that guides us toward a life of meaning and service.

In this exercise we “line up” three time points. The First Horizon: our life today and this week; Second Horizon: our life 12 months from now; and Third Horizon: the end of our days.

Following a 5-step process, we begin by reverse engineer a course from the Third Horizon to the first. We then identify and align targets on these three mental horizons. This allows us to travel from “here” to “there” through the work of our daily practice.

Consider: “If I look at my life today, will the trend of today’s activity bring me to where I want to be at the end of the year, and then ultimately, at the end of my life?”

Step 1: Envisioning the Third Horizon - A Glimpse into Your Ideal End of Life

Start the process with a vision with vivid detail of what a “perfect end of life” looks like. For most people, this is most easily done in a state of meditation.

Picture your daily routine, relationships, accomplishments, and the impact you've had on the world. Reflect on your life's journey, considering the choices you made and the legacy you leave behind.

By imagining the distant future, we can escape whatever constraints we have when thinking about the next 5 years. We may gain a new perspective on what is really a priority in our lives. It may put your current priorities in context.

If you do this multiple times, you might find different versions. That’s great! These imaginations aren’t “truth” but they are material for us to consider and investigate.

Step 2: Determine Your Dimensions - Understand Your Values and Priorities

Each of us has multiple aspects that make us who we are. We are not like a flat piece of paper, we are multi-dimensional. Yoga is sometimes referred to as the science of self-exploration, so, let’s see what dimensions give us our unique complexity.

Having created a vision of your Third Horizon, the next step is to identify the key 4-9 dimensions that give shape to your future vision. These dimensions might include health, wealth, spirituality, relationships, creativity, or any other aspects that you deem essential to your well-being and fulfillment. For each dimension, take the time to articulate what true fulfillment looks like. This process helps you define your values, set clear priorities, and establish benchmarks for success in each area of your life.

This is a living exercise. What you write today can change tomorrow. Your vision of the Third Horizon can change. After “trying it out” long enough, you may find that your vision stabilizes and your dimensions become more consistent.

Step 3: Envisioning the Second Horizon - Bridging the Gap Between Vision and Reality

With a clear understanding of your long-term goals and values, the next step is to envision your Second Horizon: where you want to be one year from now. Consider the progress you need to make in each dimension to move closer to your Third Horizon vision. This step involves setting realistic and achievable goals, taking into account your current responsibilities and commitments. By bridging the gap between your ideal future and your present reality, you create a tangible path forward.

For instance, if you imagined that you had a future of long retreats, then what does that dimension look like for you in 12 months from now? Perhaps you started volunteering for a retreat center. Or perhaps you did two 1-week retreats in the last year.

For wealth, perhaps you earn part of your income in a way that creates too much harm in the world. So in 12 months, you have reallocated your investments to be in business and assets that heal the world instead.

There’s a trick to this part of the exercise: when describing your life in each dimension in 12 months from now, do it from the perspective of your future self looking back and remembering what life was like “back then.”

Step 4: Crafting Your Daily Practice (First Horizon) Template - Aligning Actions with Aspirations

If we have a vision for what aspects of our life are most important to us, and what those look like fulfilled, and if we have a vision of where we want to be in 12 months to realize that fulfillment, then consider: “What do we need to do TODAY and THIS WEEK to make it happen?“ This is our daily practice. This is the First Horizon.

We’re aligning this First Horizon with the Second and Third. So, then, who is that person who has accomplished the 12-month goals and led the life that becomes the person you imagined in your meditation? What does their daily life look like? Make THAT your template.

This might include meditation, yoga, exercise, study, creative pursuits, or anything else that contributes to your overall well-being and growth. By consciously choosing how you spend your time and energy, you ensure that your daily actions are in harmony with your broader life purpose.

Step 5: Making a Plan - Taking Action and Embracing Change

The final step in the Three Horizons process is to put your plan into action. Start by creating a weekly schedule based on your daily template. Break down your goals into smaller, manageable tasks, and prioritize activities that move you closer to your Second Horizon milestones.

In your plans, you should have seed planting as a primary consideration. What seeds do I need to plant this week for me to arrive at the Second Horizon and achieve the targets? If you are familiar with a 4 Step Plan, then integrate that into your planning process.

As you progress, be sure to monitor your progress, reassess your goals, and make adjustments as needed. Embrace the opportunity for growth and transformation as you navigate the ever-changing landscape of your life.

When we align all three of these horizons, long-term, short-term, and daily, we collapse our vision of the future into the present moment. By combining behavior modification with challenges and targets, we can accomplish incredible things. You don’t have to wait until you’re old to be the person you dream of. Be that person today, and watch how the inner and outer worlds start to shift.

The practice of yoga is not simply moving the body through a series of physical poses: it is a way of life. The most elementary teachings on this way of life are referred to as the yamas and niyamas. These principles form the core of yoga. In fact, the greatest determining factor in the success (or failure!) of our practice are these ethical principles, as they guide us in creating the seeds that will produce our reality.

We constantly act in ways that we think will give us happiness, but inevitably bring us more suffering. Maybe we lie to make money, criticize our husband when we feel wronged, or perhaps we simply yell at the dog to “Shut up!”—ensuring that tomorrow we experience the same problems we are trying to avoid today. Circling in this frustration, it feels like “nothing seems to work.”

Permanently escaping this suffering may seem a mystery at times, so in the Yoga Sutras, Master Patanjali offers a mighty code which unlocks the door of liberation. It is a simple list of ethical do’s and don'ts.

In the Lady Niguma Heart of Gold series we covered the five yamas. Here we will look at the second list of ethical principles—the five niyamas:

Shaucha: be clean

Santosha: be content

Tapas: embrace hardships for achieving higher goals

Svadhyaya: engage in regular study

Ishvara Pranidhana: seek out teachers and mentors who live up to your greatest vision of perfection

Shaucha: be clean

Shaucha refers to cleanliness. This can be interpreted as physical cleanliness but also cleanliness in the sense of what you put into your body and mind.

For instance, by exposing ourselves to vulgarity, violence, or meaningless talk—images that hurt our mind—we stain our mind much like dirt stains our clothes. As Geshe Michael correlates in this translation, this leads us to experience filth.

Here we have the second of two verses on shaucha. Whereas the previous verse speaks about the results of shaucha on the body, this verse speaks about the result on the mind.

Perhaps we can read the list of qualities derived from shaucha here in order: from truthfulness we get purity, and from purity, sweet thoughts, etc. Ultimately we can see that the goal here (as with all the yamas and niyamas) is to see the true nature of reality, specifically in relation to the self.

Santosha: be content

What is the connection between being content and highest happiness?

It seems clear that always wanting more, always looking for happiness in objects or in the acquisition of material things, will not bring us happiness. Placing our hopes and dreams in the external makes our happiness object dependent, which means our happiness depends on acquiring, maintaining, and ultimately losing the objects of our desire. This leads to constant stress and dissatisfaction. It also places our happiness in the future, constantly around the corner. This is the futility of searching for happiness externally.

Conversely, happiness is also not found in the absence of material possessions. So where do we find contentment? Contentment lies in understanding causes, and the knowledge that our actions plant seeds, and seeds project reality onto the blank screen of emptiness. Understanding this, we can certainly strive to be content with what we have in the moment, and understand how we can improve our situation in the future.

And lastly, one thing we should never feel content with is our level of spiritual realizations like renunciation, love, and wisdom. In relation to spiritual attainments, we can never have enough.

Tapas: embrace hardships

Tapas means more than just hard work. It means overcoming obstacles and putting up with hardships for the sake of our spiritual development. This could mean overcoming the struggles to have a consistent meditation and yoga practice, finding time to do retreat, or as Master Shantideva says, the hardest form of tapas is not getting angry when we have every right to.

How does tapas lead to mastery? Often we talk about impurities being in relation to acts of body, speech, and mind. If we can master these three “doors”, then because of the second law of seeds (seeds grow) we attain even more mastery over the body, senses, and the doors of expression.

Svadhyaya: regular study

Svadhyaya literally means “self-study”. This can be done via the study of classic texts, deep reflection into the mind and its causes, or through the repetition of sacred words.

Svadyaya also often refers to the memorization of texts, and here we can see the relationship of trying to learn someone’s words over and over again as the cause for the result of learning with them directly. This is what the verse refers to by meeting “the Angel of your deepest dreams”.

Isvhara Pranidhana: seek out teachers

Ishvara is the “one who has attained their highest wish”. It is this kind of person, one who embodies our highest vision of attainment, that we seek out to learn from as a teacher and mentor.

We should also note the importance of this verse. In this whole section on the niyamas (and the previous one on the yamas), this is the only action that seems to be directly correlated to achieving the ultimate goal of yoga—here described as samadhi.

This ends the section on the niyamas. It is a brilliant presentation on cause and result that offers a very radical world view. And it is a beautiful section on how to make yoga work and how to attain happiness by refining how we live our lives.

Here is a review of the verses and the seed correlations:

At the end of a yoga teacher training, it’s quite possible to leave with the feeling “I can’t do this. I’m not a teacher and I can’t teach!” It’s like stepping out into a new role, with new responsibility, a new set of expectations, and we may not feel adequate.

We should use this feeling, this hesitation, as motivation to always be first and foremost a student. To be a teacher, we need to be a practitioner, and it is this practice experience that we ultimately share with students. This experience can’t be taught in a training, and though essential, no training can ever replace it.

With this understanding, we can also reflect on the lessons from our previous Lady Niguma teachings with a broader view of what yoga is, and what teaching yoga teaching is. When we look out at the world and see a young person with their eyes down, lacking in self-confidence; when we see someone scared and unable to meet the challenges of life; when we are exhausted, but our child needs us; when we see an opportunity for even one simple act of kindness, this is an opportunity for teaching yoga. It is living the teachings as an expression of a Heart of Gold.

A teacher also understands that yoga is the combination of the inner and outer methods, stoking a fire within us. It is the wisdom that understands that living an ethical way of life ensures the creation of perfect mental images. Yoga is understanding emptiness and restraining from reacting negatively to a world “out there” and instead responding with the wisdom that we are the master of our own reality. And so, every time we restrain ourselves from planting a seed that must lead to an experience of pain, and we choose instead an action that will lead to a result that is refreshingly pleasant, we are yoga practitioners, and we are teachers.

Teaching yoga then is walking through the world with grace. It is being that living example of the path shown to us by our teachers. It is coming to class prepared and teaching it to the best of our ability and with our highest motivation. It is also the faith in a vision that we are not stuck in a box of limitation but instead destined. Destined to completely open our heart. Destined to see the true nature of reality, to touch that world, and to Shine like a Diamond.