Study YOGA

TRANSCRIPT

KAYA MINDLIN

Amy:

Welcome to the Study Yoga Online Summit. If you are seeking beyond the sea of superficial yoga flooding your feed, yearning for insightful conversations and community, or are a sincere seeker devoted to the depths of studentship, then the Study Yoga Masterclass series is the nectar that you need. Kaya Mindlin is a trusted teacher guiding many of today’s yoga teachers and longtime practitioners. Mature seekers resonate with her authentic approach that synthesizes the mystical and practical. With over 20 years of teaching experience and the blessing of her gurus, as a steward of the Vedic tradition, Kaya expertly weaves yogic practice, storytelling, Sanskrit recitation, Vedanta, Shaktism, Vedic astrology, and Ayurveda into her rich programs. Her Supreme Release Yoga works gently and deeply with the subtle spine as a sacred pilgrimage site. While many are first drawn to her fierce stewardship and commitment to breaking the yogaland myths on social media, they find their yoga home in her inclusive and deep approach that prioritizes a loving teacher-student relationship in which anything can be fodder for spiritual growth. Kaya lives in the US with her husband, a masterful Vedic astrologer and their two children. And it’s absolutely the ultimate to have you Kaya as a part of this summit. Welcome.

Kaya:

Thank you so much, Amy. I’m so happy to be here with you.

Amy:

So today you’re here to present some insight into divine time through the lens of Vedic astrology and specifically with an emphasis on the moon. And no doubt society tends to focus much more on the cycles of the sun. Yet any practitioner of yoga has likely had some kind of surface-level exposure to teachings on the moon, especially as being related to the feminine. And I feel very privileged to receive this live with you, Kaya. I trust we will all receive some significant revelations and perhaps a story also. So please take us into this portal of the moon as you feel most inclined.

Kaya:

Thank you so much, Amy. Yes. So I think I’ll start with this beautiful words of the Shiva Samhita, which says “the yogi should continually drink the nectar of the moon” And because the moon has inspired many songs and poems forever, I decided that it would be best–and I really couldn’t help myself–to share something about divine time and the moon and Jyotisha in kind of a form of a meditative ode to the moon, kind of a spiralling, contemplative teaching. And I hope that it inspires the listener and takes us all closer to the moon. So to you who are listening, listen deeply, let’s go on a mystical journey to the realm of the moon.

The moon is indeed mystical and practical. I would say the moon is the ruler of ritual, the representative of receptivity, the decider of destiny, and the one who indeed inspires us to sing sweet songs to the sacred. And to contemplate the moon, we have to first think about time and let’s call it divine time, because time is described in the Vedic tradition as a form of the divine. Let’s think about these words, divine time. So the word divine comes from the Sanskrit Div, which means “what Illuminates” and div is the Sanskrit root that gives us the words Deva and Devi, or God and goddess. And the Vedic vision says that time itself is a form of the divine. Time is a divine manifesting. And we might say that time is a sacred passageway that we are all moving through all the time as living beings. So who are the great timekeepers of our manifestation? They are the luminaries, the sun and the moon in particular. So we have the distant, fiery, sharp, stable sun, and we have the closer, more changeable soft moon. And these together keep the rhythm of time. The sun, we describe as the divine masculine luminary, and moon, the divine feminine luminary.

When we think of divine timing, I think most of us think of being in the right place at the right time. And indeed the Vedic tradition agrees this is divine timing and time and timing is the realm of the system of Jyotisha. Jyotisha is the vedic system of astronomy and astrology that helps us understand timing individually and collectively. Jyotisha guides us in understanding the meaning and the potential of your life according to the position of the luminaries at the time of your birth. And Jyotisha also guides us as a collective in understanding the ebbs and flows of right timing. As a collective, what is a good time to pause? What is a good time to build? What is a good time to culminate? What is a good time to let go? And when and how and to whom is it a good time to pray? All of this is under the jurisdiction of the system of Jyotisha.

Jyotisha specifically means the knowledge system of light. Jyoti means light, and Jyotisha is described as the eye of the Vedas. What does this mean? Veda is knowledge or wisdom. But what is the eye? So let’s think about the eye. You use your eyes to see and seeing is understanding. In fact, in English we say, “I see” when we understand something. And the saints and sages, the rishis, were called the Seers because of their vast and deep ability to understand. And what they understood is what was not readily seeable. So the seer is the one who understands that which cannot be seen under normal circumstances. So what else are the eyes? The eyes help you to understand. The eyes also allow you to see what is in front of you. Your eyes are in the front of your body. You use your eyes to see what is ahead.

You use your eyes to navigate which way to step or what to avoid, what to walk around or what to walk toward. So the eye is used to navigate movement. So the eye is an organ of understanding, and the eye is an organ of strategic action. This is how I think about Jyotisha. Jyotisha is the eye of the Veda means it is a system used to understand that which is usually not seeable, what is usually hidden. And Jyotisha is used for strategy in life, when to do or not to do all of the different things that you might aim to do or not do. But what else do we know about the eye? The eyes are organs of light, you see because of light. So seeing and understanding and navigating action all depend on illumination. And yes, Jyotisha uses the luminaries, especially the sun, the moon and the stars. This is what Jyotisha uses to glean understanding and strategy.

The sun and the moon are particularly important in Jyotish. These are the things that we would look at first when we look at a horoscope, a birth horoscope or the horoscope of the day or the moment, we look at where is the sun and what is its condition, where is the moon and what is its condition? And for each of these, what star constellation are they in? The star constellation is called nakshatra, and we’ll come to those in a little while. So the sun and the moon are primary, and there’s a beautiful Sanskrit scripture on the divine mother that says “the divine mother has the sun as her right eye and the moon as her left eye”. So both are equally important in order to see, in order to understand, in order to know which way to walk forward. So all of divine timing in life is under the luminous divine jurisdiction of the sun and the moon.

The sun is a form of fire or Agni to use the Sanskrit. The sun is called the day maker. It is more masculine active. It is authoritative. It rules the times of the day. The seasons reliably year after year with regularity. The moon is a form of nectar. The moon is the feminine, the receptive. The moon is called the night maker, and the moon determines the month. Each month in the Vedic system is named based on the constellation position of the moon when it’s either full or new, depending on the system being used. And the English word month comes from the word moon as well. So the moon determines time in a more melodic, complex, changeable, spiraling, appearing, disappearing way as it moves through the star realm.

The most ancient Sanskrit name for the moon is soma. And soma means that which swells and doesn’t the moon do this, it swells and then it diminishes and then it swells again. Soma also means what calms, what fulfills, what satisfies, what nourishes, what cools, and what protects. So all of these are very meaningful when we think about the moon. So the sun guides our daily actions in life, particularly our outer actions. The sun guides when is it best to eat, to wake, to digest, to work, and also when is it good to stop. The sun in Jyotish is connected to your individual purpose, your swadharma in life, your outer pursuits, your actions, your expression in the world.

So all people use the sun as a guide, whether they realize they’re doing it or not. But yogic people must also look to Soma, to the moon. Again, the Shiva Sanmhita says “the yogi should continually drink the nectar of the moon”. The moon, the lunar realms are more subtle, more mystical, more mysterious. The moon guides devotional action, sacred ritual. And the moon rules not only the luminosity, but also the shadows, the hidden patterns of the mind, emotions and consciousness. So the moon has a dark side, like you also have a hidden shadow side, an unseeable aspect to yourself, including the hidden unseeable samskara. These are the old patterns of karma that you carry from life to life. The moon is the night maker, as I said, and even the mystics and scientists agree that it is in your night dreams and deep sleep that your body and mind is rejuvenated. So let’s think about the night. The moon’s time. Night, in Sanskrit, is called ratri, and ra means sweetness. Tri means “what delivers”. So the ratri, the night, is what delivers sweetness. Indeed what happens at night under the jurisdiction of the moon, we have the sweetness of cuddles, rest, relaxation, romance, dreams, and the deep sleep state. The deep sleep state is called the sushupti avastha And the Mandukya Upanishad says that the deep sleep state is closest to the divine, lord of all and worthy of praise.

The neuroscientists have discovered that in deep sleep, your brain waves, which are normally very erratic and unpredictable, flow in rhythmic waves across your brain from front to back like the ocean. What the scientists likely don’t know is that the ancient tantrics describe that region in the center of your head as the realm of the soma chakra. So here it is described that there is a great full moon luminous abiding in the center of your head that rains nectar down day and night, down through your subtle spine and down through the left channel of prana. That’s the moon channel.

That moon that is at the center of your head reminds us that the moon indeed is synonymous with consciousness. The Saundarya Lahari , this is a scripture on the divine mother, says the goddess is time and the goddess wears time as her ornament. And here it says that the divine mother’s head is adorned with a crown that has 12 sons like rubies, but one single enormous bow shaped crescent moon made of gold. And it says that this moon of the divine mother pours down rays like luminous white snow. So the moon is the consciousness. The moon is important. This is why there is only one crescent moon on the crown of the divine mother, and the moon is connected to your mind. The moon influences the watery tides of the ever-changing mind. Those chitta-vrttis, vrtti means spiral or twisting and turning. And this is what the thoughts of the mind do.

They ripple and wave and spiral like the moon. But the moon is also consciousness itself, that luminous consciousness in which the thoughts appear. And yet the consciousness remains the same. So though we see the moon undergoing change, the moon also abides. This is like your mind, consciousness abides, and yet it appears to be constantly spiraling, moving and changing. And why does the moon wax and wane? Well, the stories of the Vedic tradition offer different tales to enlighten us about this. And let’s hear one of these stories. It teaches us something about the mystical moon who measures the passage of time. So once upon a time, the great Prajapata–Prajapata means progenator. So his name was Dhaksha. Progenator means he was given the responsibility by Lord Brahma to populate the universe. So he had 60 daughters and 27 of these daughters are the Nakshatra. They are the 27 constellations of the star sphere.

And these 27 daughters, the Nakshatras, were all married to the moon. The moon loved them all and was meant to love them equally. But he soon got especially attached to one of his wives. In particular, Rohini Rohini is one of the nakshatras, and Rohini is electrically erotic. And so he was spending all of his time with the erotic Rohini, and the other 26 wives, the other Nakshatras went to their father to complain about their husband, the moon,and their father, Dhaksha, who was known for his temper, immediately cursed the moon with consumption. This illness would cause the big full moon to wane. So day by day, the moon who had indeed been expending him himself with his wife Rohini, began to lose his sap, his luminosity, his vitality getting weaker and weaker until he was nearly faded, just a crescent. Now the 27 wives feared for the life of their husband, for in fact they didn’t want him to be punished to the death.

They just wanted him to love them equally. And so, the moon and his wives propitiated Lord Shiva. Now it happens that Lord Shiva was married to another sister of the Nakshatras, Sati, and therefore was the brother-in-law of the moon. And so after some time, Shiva, who always gives eventually even if slowly, Shiva said, I can help you. I can’t take the curse away, but I can mitigate it, I can soften it. You will have to wane and you’ll have to wane until nothing remains of your vitality, but you will wax again and regain your fullness and you will do this month after month as long as you exist. But the condition is you must visit each of the mansions of your wives for a full day as you wax and wane.

And in order to protect the moon, then Shiva put that crescent moon in his hair. And so Shiva has the name Somanna, one of his many names, which means the one who wears the moon in his hair. And since then, the moon waxes and wanes and moves day by day, one lunar day in each of the Nakshatra, which are the star constellations, also called the lunar mansions, the homes of his wives. And if you could see the movement of the moon all at once, you indeed would see a great magical mystical spiral of waxing and waning and moving through the constellations.

So the goddess wears the moon on her crown, and SVA also wears the moon in his hair. He is protecting the moon, means he is protecting time and he’s protecting ritual for the moon rules ritual. And what is Shiva doing? He’s always sitting in front of the sacred ritual fire. So he’s protecting ritual, he’s protecting time by wearing the moon in his hair. And some describe Shiva as the Lord of time. Why is this? Because Shiva is the Lord of dissolution. All things in this manifestation are under the influence of time. Time gives blessing and also time, sooner or later , devours everything and makes space for new seeds to grow. And this is Shiva.

So like the moon spirals, your life is a spiral. All lives are a spiral of birth, death, change, waxing, waning, the mind is ever spiraling. And again, the moon only appears to undergo change just like you only appear to undergo change while the Self of yourself abides, for the Self of yourself is that changeless consciousness. Still, as long as you are on a spiritual pilgrimage, as a soul from life to life to life, you are indeed like everything else subject to time. So the goddess is time, Shiva is the Lord of time. They both are made even more beautiful by adorning themselves with the moon in the realm of the head where we have the soma chakra, the moon chakra.

And when we look at the moon in Jyotisha, we look at a number of things. We look at the phase of the moon and we look at the constellation position of the moon. So as for the phases, the moon waxes for 14 days. It expands for 14 days to fullness, which is called Poornima, the full moon. And then it continues on waning for 14 days to the new moon, which is called Amavasya. Amavasya means without light, poornima means full. Each of those phases of the moon is ruled by a particular deity, a god or a goddess that’s rich with meaning. And so if you’re born under a half moon or a sliver moon or a new moon or a full moon or any of the other phases of the moon, all of that has a great meaning. So if we look at your birth horoscope or the horoscope of the day, we want to see what is the phase of the moon, waxing or waning, and which phase within is it?

And then we can glean a lot of meaning about that. So one example is the very nearly new moon of Shivaratri, when we celebrate Lord Shiva, is that crescent moon nearly new. And that moon is ruled by the goddess who wears a garland of fire. What does fire do? Fire dissolves, fire resolves. And this is Shiva, the great resolver, the great dissolver. And fire is also a ritual. Again, Shiva is always sitting in front of the fire. And so who the goddess is that rules that sliver moon, which reminds us to think of Shiva that tells us something about why is it Shivaratri? Who is Shiva and what does that sliver moon mean for each of us?

So in addition to the phase of the moon in Jyotisha, we look at the nakshatra, that’s the lunar mansion, the star constellation that the moon is in. All of the planets are in a constellation at any given time, but we’re talking about the moon here. And the constellations are always in close relationship with the moon because they’re married to the moon. So even when we’re looking at the constellation for any planet in a horoscope, we’re always thinking of the moon. And if you were to have any Vedic ritual done for you personally, the priest or the person doing the ritual would first want to know what constellation is your moon in, they will ask, what is your moon nakshatra? That’s very important. So when we’re looking at a birth horoscope or we’re looking at the day, or we’re looking at the Vedic calendar to see what festivals are coming, we’re looking not only at the phase of the moon, but the constellation, the nakshatra that the moon is in. And each of the nakshatra has a meaning to their name, a symbol, a deity, and multiple archetypal stories rich with meaning that guide us.

So you can look at your moon nakshatra or a Jyotishi can look at your moon ra to understand who you are as a person, what drives you, what are your mental tendencies, your desires, your aversions, your nature, your weaknesses, your strengths. We’re looking at the moon to understand your consciousness. Each day we can look at the nakshatra, the constellation that the moon is in to understand the rasa, the taste, the flavor of the day, and in particular, what rituals should be done that day. Now this gets very technical, and in the Vedic tradition there is something called the panchanga that is looked at to understand where the moon is each day and what rituals should be done each day. And it can get very, very technical. And so we will wind our way, spiral our way here to talk about, for the rest of us, how can we relate with the moon.

But it’s helpful to know some of these things. So the Vedic festivals which determine what is it good to learn, to contemplate, to meditate on what devotional practices should be done, sacred rituals that should be done, those are the Vedic festivals. All of those are determined by the moon. They’re lunar determined by the phase and the constellation position of the moon. So the birthdays or the Jayanti of the rishis, the gods, and the goddesses, these are all based on the moon. The fortnight of the ancestors based on the moon, the mahashivaratri based on the moon and the nine nights, ratris, of the goddess, all determined by the moon. For the moon indeed is the place where time meets ritual.

So the sun is the day maker, it rises and sets on time, it’s reliable like a metronome, but the moon is moody. It keeps time like a mysterious cosmic spiral. And this is why each day feels a little bit different and it seems a bit mysterious. So the sun gives order, the moon gives magic, and that swelling and diminishing moon influences how your mind feels and thinks how it relates and how it prays. The moon is ritual and ritual is ruled by the moon. And one of the primary aspects of ritual in the Vedic tradition, but also in many traditions, is sacred sound, or we can say mantra. So where there is ritual, there is mantra, and the moon is very much connected to sacred sound. Let’s think about the sacred Sanskrit name of the moon. Soma. Can you hear Om is right in the center of that word, soma, and the English word moon… Ooo, listen to the O and the ooh in Soma and Moon and even in other languages can you hear in the French “lune” and the Spanish and Italian “Luna” and in the Arabic “qamar” aaaah…. and the moon is connected to mother. Remember the moon is the feminine. And think about mother, mom, mama, mama ama, mammal. And of course, we have the cow’s mooo.

And in some stories in fact, the moon is the endlessly generous cow, constantly giving her nourishing milk. And indeed the vowel sounds and Sanskrit are all considered lunar. The consonants are solar. They’re like the drumbeat In a consonant, one part of your mouth has to touch another part of your mouth. It strikes like a drum. That’s the sun. But the vowels, nothing strikes, your mouth stays open like the shape of a moon. And you can sing a vowel endlessly until you run out of prana. And so this is the sounds of mantra are rooted in the sounds of the vowels, which are lunar. So where there is moon, there is music, there is song, there is sacred sound, and the root of the word moon in English is the same as the root of the word measure or to measure. And music is organized into measures as well.

So the moon determines what ritual should be done means the moon can also determine what mantras should be done and for whom, or what songs should be sung, devotional songs and to whom… this is all determined by the moon. So this is the moon, concealing and revealing, appearing and disappearing. Pulsing, the moon is birth and death and mood and ritual. The moon is sensual, the moon is nectar, the moon nourishes, the moon waxes and wanes and spirals. The moon is a God with many wives, but the moon is also the feminine and the goddess. The moon is the play of the masculine, the feminine, birth and death. The moon is the goddess of time. The moon is worn as an ornament on the head. The realm of the consciousness. And all of the different kinds of paradox of the moon exists in each of us.

Within each of us is the divine masculine and the feminine, within each of us is birth and death, waxing and waning. And within each of us is many archetypal stories that give meaning and guidance in life. Within us is lots of ebbing and flowing and water and fluid. And all of this is the moon. The moon rules the breath, which comes in and out filling and depleting. And the moon is the blood, the spinal fluid, the immune fluid, the semen and the pregnant belly both.Tthe moon is the sap and the fluids in the medicinal plants that heal. The moon is the juices in the plants that we eat. The moon is all the oceans and rivers and streams on the earth and all the rivers and streams in your body, including in the subtle realms. The channels of prana which are described like rivers, especially those three spinal channels, the Sushumna in the center, and the Ida and pingala, which crisscross along the length of your subtle spine.

See there’s a spiral as well. And don’t forget the big milky moon in the center of your head. The moon rules all of this and determines all of your beautiful moods, all of your waxing and waning, all of your modes and phases of life. The moon indeed makes life complicated and beautiful. The moon reveals who you are meant to be at different times, what modes you take, what lessons you’re here to learn and what your gifts are to share. You share your gifts like a nectar. And so, with all of this, may you walk with the moon on that passageway of sacred time through all the phases of your life. And I invite you to relate to the moon through ritual or song or mantra and understand yourself more deeply and know which way to step and when. OM.

Amy:

Thank you Kaya. That was magnificent, as always.

Something that came through for me actually, which is quite pertinent, that’s been sort of front of mind lately, and that is the value–this is obviously the novice mind, coming through an interest of going deeper into Vedic astrology, and we have a tendency to focus on our own personal nakshatra. Mine is Pushya. And of course this has benefit, but particularly through the story you just shared about the moon and his wives, it really highlights how it’s of tremendous benefit to understand each of the nakshatra, the qualities and the teachings of each of them beyond our own individual nakshatra. So yeah, thank you for emphasizing that. That’s one thing that I took away and really just at the end there, everything that you said has culminated in this, for me anyway, this sense of wow, if only women and society globally could celebrate with such reverence the moon as it’s reflected in our own cycles, through menstruation, but also the cycles through the female body and the changes.

And I mean that’s a whole other conversation altogether in women’s health. But yeah, everything that you’ve articulated just highlights that we could see this natural cycle, monthly cycle, but cycles throughout the lifespan as well with such grace also. And perhaps with that in mind, I’d like to ask you just a couple of quick closing questions. Do you have maybe one or two practical things that we could implement or do in our daily lives to feel more attuned and aligned with the moon? I know we’ve discussed this before the call. Something front of mind for me is understanding that ideally we make ghee on the waxing moon or waxing full moon. So is there anything particularly or maybe that you personally like to apply into daily life?

Kaya:

Yes, I’ll give a number of ways to relate with the moon because we’re each unique and so may this not sound like a to-do list, but rather something to listen to and reflect on what really resonates. The moon is resonant of course. And then go with that and let one thing lead to another. So there are lots of ways to relate with the moon because the moon is connected to so many different things. So one way is to relate more deeply with water. So for example, taking regular baths, salt baths or baths filled with beautiful flowers, for the flowers in particular of all of the plants are connected to the moon. Growing flowers in a garden, drinking floral teas, taking flower essences or utilizing essential oils that are coming from the flowers in particular, keeping water, fresh water daily on your altar if you have an altar or do daily ritual, you can have a little bowl of fresh, pure water.

And then after you do your ritual, you can offer that water to a plant, an indoor and outdoor plant, and particularly watering your plants on Mondays. Monday is moon day, Monday’s ruled by Soma and then Sanskrit is Somavāra, that’s Monday the day of the moon. So that’s one thing you can make soma foods or moon foods when the moon is in the waxing phase. And so anytime the moon is building, but that is particularly true for the full moon. But any time during the waxing phase is a good time to prepare your more nourishing lunar foods. So these are ghee, it’s a good time to, if you’re a beekeeper, you can harvest your honey during this time, making your milks or all things that are made of milk like yogurts, doing things that are preparations of coconut, coconut milk, coconut flesh, any preparations of flour such as rose jam or drying flour for floral teas, making homemade nut butters, things like this. These are all soma foods. So you can prepare these during the waxing phase and then enjoy them during the waning phase when the body tends to have more weakness and waning and that’s a good time to enjoy those soma rich, nourishing foods like ghee is really the best example. And even ghee is sometimes simply called soma.

You can do receptive practices every day, anything that is receptive, deep listening, meditation, yoganidra, these are all places to meet the moon. Asana practices that are reclined, supine, receptive or have you sort of rolling spiraling rounding and curling, allowing the vertebrae to round and roll up, for example. All of this kind of spiraling, curling, letting go and lying down, these are soma practices. Okay, so any letting go yoga or sort of specifically the kinds of asana that I described. These are ways to connect with that moon energy. All mantra is lunar, but especially mantras to Shiva, if you are so inclined and initiated, or to the divine mother, these are all good for moon connection. Sleep connects you to the moon, so tend to your sleep. If you feel you want a deeper connection with the moon. This is really the simplest and probably the most healing thing that you can do. Simple doesn’t mean that it’s always easy, but prioritizing sleep, you will meet the moon and sleep, you will receive the rejuvenative blessing of the moon in dreams and sleep. This is where you get the best nectar in dream state and deep sleep state. So truly tending to your sleep, including turning off all of the bright lights in your home and looking at the night sky at the end of the day before you go to bed, is all a good way to connect to the moon.

Cuddling and all things that we think of as being related to say oxytocin. So romance, cuddles, sweetness with the people that you love the most and that are near and dear to you. All of this is a way to receive the juiciness of the embrace of the moon. You can also practice just noticing your state of mind during the different phases of the moon. And it can be overwhelming to think about doing that every day, but perhaps mark in your calendar, the new moon and the full moon. And on those days, notice the state of your mind.

You can also take time to contemplate, particularly on the full and new moon. Full moon is a time of culmination, fullness and completion. So when the full moon comes full moon is culmination. You can think about what is culminating at this time. It could be something small. Everything is cycles within cycles. But what is culminating, what is coming to a round of completion? What is full? And then during the new moon, you can think of what is releasing, what is being let go of as the new moon is time of letting go and preparing to plant new seeds. So these are things to sort of contemplate… what is the state of your mind on these days? And notice because if you’re noticing your mind, you’re noticing the moon. And then do this practice of contemplating the fullness, the culmination during the full moon and the emptiness, the emptying out, the letting go during the new moon. These are ways to remember the moon, the juiciness, the nectar. Yeah, hopefully that helps.

Amy:

Oh, incredibly helpful. That’s wonderful. Thank you so much for that very abundant response. Thank you. Thank you. For those listening in, Kaya has so kindly passed on a complimentary practice which we have linked up on the summit webpage for you to access there. And perhaps even better, particularly if you’ve really relished in the magic of this insight that Kaya has shared with us… We have a coupon code for you to use to access 10% off the monthly membership to kaya’s Nectar of Time for those feeling drawn to deepen their experience and knowledge into Vedic astrology, stories, and all the nourishment. And the code and details for this are also on the summit webpage for you there. And just in general, you can connect with Kaya on her website, which is yogawithkaya.com And thank you for being here, for tuning into this beautiful insight and conversation. And please don’t forget you can upgrade to gain lifetime access to all of these wisdom fueled conversations. And tremendous thanks to you Kaya, for your illuminating teachings always that never fail to enrich us all. Very grateful to have your time and contribution to the summit. So thank you.

Kaya:

Thank you so much. It’s been just a divine time to journey to the moon with you and thank you for having me.