What To Do in a Moment of Overwhelm

Over the weekend I had the privilege of presenting at the InspireHer International Women’s Day event in Melbourne about ‘Living in the age of anxiety’.

Much of my work at the moment centres around an eight week course I teach called My Name Is Not Anxious, where we explore how our relationship with anxiety can begin to shift when we better understand the nervous system and learn practices that support it.

During the talk, someone asked a question that many people quietly carry.

“What should I do when I feel completely overwhelmed or in the middle of a panic attack?”

I wanted to share this reflection with you because I suspect it is a question many people hold, even if they do not always speak about it openly

I found myself responding in two parts.

The first part relates to what we can do when we are already in that acute state of overwhelm.

When anxiety surges, the nervous system has already entered a heightened fight or flight response. Stress hormones are moving through the body and the system is physiologically activated. In this state the thinking mind is often not readily available, which is why it can be difficult to reason our way out of the experience.

Many people immediately try to regulate the breath. While breathwork can be helpful, when the nervous system is highly activated the breath can feel laboured or restricted. Trying to control the breath too quickly can sometimes intensify the sense of panic rather than settle it.

In these moments it can be more helpful to begin with the body.

If possible, create a little space by stepping away from whatever stimulus or environment may have triggered the overwhelm. Allow the body to begin discharging the surge of activation that has moved through the system.

One natural way to do this is through movement or shaking.

In the animal world, after a threat has passed, animals will often shake their bodies to release the stress response before returning to a resting state. Humans share the same biological capacity, but we often suppress it or try to ignore it.

Allowing the body to move, shake gently, or release tension can help the nervous system begin to settle.

As the body gradually calms, the breath will often begin to soften naturally. As the breath settles, the mind slowly begins to come back online.

Body first.

Then breath.

Then the mind begins to settle.

Sometimes the most supportive thing we can do is simply allow the nervous system the time it needs to return to balance rather than trying to push through the experience or pretend it is not happening.

Acknowledging the experience, allowing the body to discharge the charge, and then reconnecting with the breath can be a powerful arc back toward regulation.

You may notice that much of the advice around anxiety today focuses immediately on the breath. Breathwork has become widely recommended within modern psychology and wellbeing practices. While the breath is indeed a powerful tool, the yogic tradition approaches it in a broader and more integrated way.

In yoga the breath is explored through the practice of pranayama, which sits within a much larger framework for understanding the human being. Yogic philosophy describes our experience through the five koshas, or layers of the self, and the three shariras, the three bodies that make up our physical, energetic, and mental existence.

From this perspective the breath is not addressed in isolation. It is part of a larger process of restoring balance across the body, the energy system, and the mind.

This is one of the reasons yoga often begins by calming the body before working directly with the breath. When the body softens and the nervous system begins to settle, the breath becomes more accessible and the mind can gradually return to balance.

The second part of my response relates to what we do outside of those moments.

While we cannot completely prevent ourselves from being triggered by life’s stresses, the most effective way to reduce the frequency and intensity of anxiety is through consistent practices that support the nervous system over time.

This is where the practices of yoga become incredibly valuable.

Regular movement, breath practices, meditation, and other forms of self care help keep the nervous system in good order. Over time these practices strengthen our capacity to remain within what psychologists call the window of tolerance, the range within which we can meet life’s challenges without becoming overwhelmed.

When we care for our nervous system consistently, we become more resilient, more grounded, and better able to respond to stress when it arises.

We may not eliminate anxiety entirely, but we can profoundly transform our relationship with it.

Much of my work now sits in this space between modern psychology and yogic understanding. I am deeply interested in how evidence based approaches to nervous system regulation can sit alongside the wisdom of yoga to help people develop a healthier relationship with anxiety.

If this is a topic that interests you, please feel free to reach out. I regularly speak, teach workshops, and offer courses exploring anxiety through both the scientific understanding of the nervous system and the lens of yoga practice. You can also learn more about the eight week course My Name Is Not Anxious, where we explore these ideas in greater depth.

And to conclude with my favourite quote in celebration of women:

“We need women who are so strong they can be gentle, so educated they can be humble, so fierce they can be compassionate, so passionate they can be rational, and so disciplined they can be free.”

Kavita Ramdas

From the heart,

Avril

The Pause: Between Stimulus & Response

There is a small space in experience that most of us rarely notice. We move quickly from perception to response, from hearing to speaking, from feeling to acting. Meditation reveals that within this movement there is a pause — a space in which meaning begins to clarify, and we find the capacity to reflect before responding. In that space, a quiet knowing and understanding gently emerge.

Viktor Frankl expressed it beautifully:

“Between stimulus and response there is a space.

In that space is our power to choose our response.

In our response lies our growth and our freedom.”

Most people encounter this space accidentally, in a moment of hesitation where clarity briefly replaces reaction. For the meditator, however, the pause is not accidental. It is cultivated.

In ordinary listening we rarely receive what is said. While another speaks, the mind prepares its reply — agreeing, correcting, comparing, defending. We believe we are listening, yet the words have already been filtered through memory. The pause allows reality to arrive before the mind explains it.

Meditation trains this directly. When we sit, the first discipline is the body. Sensations arise and invite movement, yet we remain. Gradually the body learns that impulse does not require action. A gap appears between sensation and response.

Then the mind is seen to behave in the same way. Thoughts present commentary, memory and anticipation, each inviting involvement. Normally we follow instantly. In meditation we remain. Thought continues, but identification lessens. A second gap appears — between thought and the one who knows the thought.

From this, a recognition becomes clear: the body is known and the mind is known. That which is known cannot be the knower. The body and mind begin to function as instruments rather than authorities. Without the pause the mind leads and we follow; with it, the seer stands in place.

In daily life this changes listening entirely. We listen long enough for words to land rather than rushing to respond. Most misunderstanding is speed — the mind recognising a pattern and supplying meaning from the past. The pause suspends this habit so that what is present can be received.

This is not passivity but clarity before movement. To pause is to allow reality to speak before we speak about it.

Over time, meditators notice a quiet shift. A witnessing appears before reaction. Reflection replaces impulse. Nothing outward has changed, yet the relationship to experience has softened; there is space around life.

This does not come from philosophy but from practice. Meditation trains the mind and nervous system to rest long enough for the pause to become available in conversation, emotion and decision. The freedom Frankl described becomes lived rather than understood.

For those who have not yet experienced this, it is not reserved for a certain kind of person. It is something that can be learned. I teach Vedic meditation through personal, in-person instruction, and for those who wish to deepen further, retreat offers the rare gift of time — time to step away from the everyday and immerse in these teachings more fully. A Vedic immersion retreat will be held in May this year in the Yarra Valley.

The pause is cultivated daily — through practice and once recognised, it begins to accompany you everywhere.

Does the End Justify the Means?

The yogic texts repeatedly return us to this insight. The process is not separate from the outcome. In the Bhagavad Gītā, we are reminded:

“You have a right to action alone, never to its fruits.

Let not the fruits of action be your motive, nor let your attachment be to inaction.”

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Lost in the Spiritual Woods

There is a phrase we often hear: all roads lead to Rome.
It is usually offered as a comfort, a way of saying that all spiritual paths are equally valid and that there is no need to choose.

And in one sense, this is true. Many sincere traditions point toward the same truth. Many languages speak of the same mystery.

Yet there is another, quieter truth.

No one arrives anywhere by standing at the crossroads. We all know the benefit of using a map and having a guide for the journey.

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Australia Day, Identity, and Belonging

Before you read this, I want to say something gently.

This is not a light piece. It touches something tender in many of us - identity, belonging, history, pride, and grief. For some, it may feel uncomfortable. For others, it may feel relieving. For some, it may stir anger or sadness. That’s okay.

What I am offering here is not a position to defend, but a conversation to step into.

In my work as a yoga and meditation teacher and counsellor, I have learned something very simple and very true: what we cannot hold with awareness and compassion ends up holding us. What we cannot integrate divides us.

This reflection comes from the same place as my teachings on Being, Becoming, and Belonging. As long as we cannot hold the full story of this country and its people - both its beauty and its wounds, its strengths and its struggles — we cannot truly feel at home in it together. We cannot experience a genuine sense of belonging.

So I invite you to read this slowly, with curiosity rather than certainty. You don’t have to agree with everything. But I do hope you will let it open something. Because this conversation matters -not just for us, but for the generations who are already living beyond our old divisions, and for those yet to come.

“Avidyā - misperception of reality, is the root of suffering.”
(Yoga Sūtra 2.5, adapted)

Right now, we are caught in something like a national limbo - unable to fully celebrate, and unwilling to fully reckon. And that in-between state is not neutral. It quietly keeps us divided, reactive, and unresolved and quite possible causing harm to this nation.

We don’t suffer because the truth is complex.
We suffer because we refuse to face it.
This country did not give me my birth - but it has given me my life.

I came to Australia more than thirty-five years ago.

It is where I have worked, loved, struggled, and built a home and a family. It is where I married a sixth-generation Irish-English Australian man who carries a deep, quiet love for this land. It is where our children were born- children who carry both Sri Lankan and Australian blood, both ancient culture and modern possibility.

So when I speak about Australia Day, I am not speaking as an outsider looking in.
I am speaking from inside this story.

And from that place, I believe what we are really being asked to do now is not to erase our past, nor to remain trapped inside it - but to mature as a nation. To grow up. To find a way to honour, remember, and celebrate in a way that allows all of us to belong.

The conflict around Australia Day is often framed as a debate about history, politics, or dates on a calendar. But beneath the noise, it is something much more human and much more tender. It is a struggle about identity, belonging, and grief.

At its heart, Australia Day asks a nation to hold two truths at once.

The first truth is that modern Australia has brought extraordinary gifts: stability, safety, opportunity, education, health care, and a democratic society that has welcomed people from every corner of the world. Millions of Australians- including migrants, refugees, and working-class families - have built meaningful lives here. Their pride in this country is not misplaced. It is rooted in real effort, sacrifice, and love.

The second truth is that this modern nation was founded through invasion, dispossession, and immense suffering for Aboriginal and Torres Strait Islander peoples. Land was taken. Languages were suppressed. Families were broken. Cultures that had thrived for tens of thousands of years were violently disrupted. This history is not a footnote - it is foundational.

The tension around January 26 exists because it marks the beginning of a system that produced both of these realities. It is therefore not simply a celebration date, but a symbolic wound. For many Indigenous Australians, it represents loss and erasure. For many others, including migrants like me, it represents belonging and achievement. Asking one group to ignore their pain or the other to relinquish their pride creates an impossible emotional bind.

What we are witnessing in the Australia Day debate is not just disagreement. It is unprocessed grief colliding across generations and cultures.

For many non-Indigenous Australians, particularly migrants and their children, Australia Day has become a symbol of earned belonging - the story of arriving, working hard, and creating a life. When the date is challenged, what is often felt is not just political disagreement, but a deeper fear: “Are you saying I don’t belong here?” That fear activates defensiveness and resistance -not because people are cruel, but because shame threatens the core of identity.

For many Indigenous Australians, January 26 carries the weight of historical and ongoing trauma. It is not distant history, but a living inheritance that continues to shape health, opportunity, and cultural survival. When celebration is insisted upon without acknowledgement, it can feel like their pain is being dismissed. That too evokes grief and anger.

In this way, both sides are protecting something sacred: one side, the right to belong without shame; the other, the right to have suffering recognised and honoured. These are not opposing moral claims — they are parallel human needs.

Nations, like people, do not heal through denial or blame. They heal through truth, witnessing, and integration. We see this in countries that have faced painful histories honestly. They did not become weaker through truth-telling - they became more stable, more trustworthy, and more united.

By contrast, nations that deny or sanitise their past remain haunted by unresolved conflict, defensiveness, and fear. Unacknowledged trauma does not disappear. It returns in distorted and destructive ways - just as it does in individuals who never receive the chance to heal.

Australia now stands at this same crossroads.

The choice is not between pride and truth. The choice is between fragile identity built on denial, and mature identity built on honesty.

A psychologically healthy Australia Day would not force one group to swallow pain or the other to abandon belonging. It would separate remembrance from celebration. January 26 could become a national day of truth, reflection, and acknowledgement of First Nations history and resilience. A different date could become a day of shared celebration - of citizenship, diversity, creativity, and the evolving story of modern Australia. In this way, grief would be honoured, and pride would be freed from cruelty.

This is not rewriting history.
It is telling the whole story.

A grown-up nation, like a healed person, does not need to pretend it was innocent in order to be worthy. It can say, “We know what happened. We honour those who suffered. And we choose, together, to walk forward.”

The deepest question beneath the Australia Day debate is not “What date should we celebrate?”
It is: Can we belong together without erasing each other?

The answer, if we are brave enough to live it, is yes.

Because in the end, we all yearn to belong.

Why Do You Practice Yoga? A Special Blog & Podcast Feature

This month I am honoured to be featured by Kundalini House in both their blog and their podcast.

In the blog, Why Do You Practice Yoga?, I reflect on yoga as more than movement or breathwork. Yoga is both a state of Being and a system of practices — a path of self-awareness that unfolds toward transformation and Self-realisation.

[Read the blog on Kundalini House]

I was also invited to join the Kundalini House podcast, where I speak about the Yoga Sutras of Patañjali and what it means to live the Eight Limbs of Yoga in daily life. This was my first time recording a podcast, and I am grateful for the opportunity to share these teachings in a new way.

[Listen to the podcast here]

Adhikārī – Rethinking Readiness in Modern Yoga

I’m delighted to share that my latest article, Adhikārī - Rethinking Readiness in Modern Yoga, has just been published by Yoga Australia.

This piece explores what it truly means to be “ready” for yoga - not just in the sense of physical ability, but in the deeper sense of openness, receptivity, and commitment. In today’s yoga landscape, where practice is often approached as exercise or therapy, I believe it is vital to return to the roots of yoga and Vedānta, where readiness (adhikārī) was always considered essential for genuine transformation.

In writing this article, I wanted to spark a conversation about integrity, depth, and the responsibility we share as teachers and practitioners to honour the tradition while meeting students where they are. For me, readiness is not about exclusion, but about creating conditions where real learning and freedom can unfold.

You can read the full article on the Yoga Australia website here:
Read the article on Yoga Australia

I would love to hear your reflections after reading- what does readiness mean to you in your own practice or teaching?

My Name is Not Anxious: Psychology and Yoga in Dialogue

“I am anxious” is something we often say. But anxiety is something you experience, it is not who you are. This journey helps you reclaim your identity, remember the deeper Self, and live with greater calm, steadiness & freedom.

Anxiety is one of the most common challenges of our time. It hijacks the nervous system, narrows the window of tolerance, and clouds our sense of who we really are. This course offers a pathway back to balance — combining practical tools from psychology with the timeless wisdom of Yoga and Vedanta. This is more than a course. It is a journey into practical wisdom and Self-awareness, where knowledge and embodied practice come together to create lasting change.

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Yoga is a Gradual & progressive Path - by Avril Bastiansz

Yoga, in its true essence, is a gradual and progressive path to enlightenment. It requires a dedicated student to engage in consistent practice under the guidance of a teacher. However, in modern times, the way yoga is taught often deviates from this traditional approach. As a yoga teacher, I feel compelled to question whether the current model—hour-long drop-in classes—truly serves the purpose for which yoga was intended. This opinion may not sit well with yoga business owners, studios, or even teachers like me who rely on this structure for a living. Yet, after many years of teaching, I have come to believe that this method lacks purpose and direction, leaving both students and teachers unfulfilled. Yoga, as passed down by sages and masters of ancient times, is not merely a physical practice or a quick route to relaxation—it is a profound legacy designed to guide us toward enlightenment.

The Disconnect in Modern Yoga Culture

In places like Melbourne, Australia, yoga has become a smorgasbord of styles, schedules, and intentions. Students often approach their first class thinking of yoga as a gentle workout or a way to increase flexibility, with comments like, “I’m not very flexible” or “I’ve heard yoga is calming for the mind.” While these are valid entry points, the lack of context and philosophical grounding in many classes leaves students unsure of what they are doing or why. Irregular attendance, different teachers, and varied class styles further contribute to this confusion. Yoga becomes a patchwork experience—a mix of stretching, relaxation, and the occasional adrenaline or dopamine hit—with no overarching goal or direction. This culture not only robs students of the deeper benefits yoga offers but also leaves teachers feeling dissatisfied and disconnected from the true purpose of their teaching.

Yoga: A Science and Pathway for Transformation

Yoga is far more than a physical practice. It is a comprehensive science—a pathway for self-exploration, transformation, and ultimately, Self-realization. The Yoga Sutras of Patanjali, one of the foundational texts of yoga, provides a clear and systematic curriculum for this journey. Compiled by the sage Patanjali, the Sutras outline a meta-analysis of yoga—196 aphorisms that guide both the student and teacher toward enlightenment. This text is particularly significant for ‘Householders’ that is people like you and me who live active lives in society. Patanjali’s eight-limbed path offers a roadmap for balancing the inner and outer aspects of life. The first four limbs, often referred to as Hatha Yoga, focus on the outer life, while the remaining four, are known as Raja Yoga and delve into the inner life. Together, they form a holistic system that integrates theory and practice, making yoga a journey of the self, through the self, to the Self.

Bringing Purpose Back to Yoga

If we want to honour the true essence of yoga, we must reevaluate how we teach and practice it. Here are some steps to bridge the gap between tradition and modernity:

  1. Educate Through Context: Teachers can incorporate brief philosophical teachings or reflections into classes. A few minutes dedicated to principles like Ahimsa (non-violence) or Svadhyaya (self-study) can provide students with a deeper understanding of their practice and talking about the goal of the practice – Samadhi.

  2. Offer Progression-Based Programs: Rather than focusing solely on drop-in classes, studios can create multi-week courses that guide students through a structured and progressive path, integrating physical, mental, and philosophical aspects of yoga.

  3. Foster Consistency and Community: Encourage students to commit to regular practice with a single teacher or group, allowing them to build continuity and deepen their understanding over time.

  4. Balance Tradition with Accessibility: While staying rooted in the wisdom of ancient teachings, ensure that the practice feels relevant and approachable for modern students.

  5. Redefine Success in Teaching: Shift the focus from attendance numbers or revenue to the depth of transformation in students, even if it happens gradually, one step at a time.


A Call to Action

Yoga is not merely an exercise; it is a profound journey that touches every aspect of our being. By returning to its roots and embracing its purpose as a gradual and progressive path, we can create a richer, more fulfilling experience for both students and teachers. As the Bhagavad Gita beautifully states: “Yoga is the journey of the self, through the self, to the Self.” Let us honour this journey by teaching yoga as it was intended—a path of transformation, enlightenment, and Self-realization.

Transformation in Yoga by Avril Bastiansz

 

“The whole is greater than the sum of its parts" ~ Seneca

Introduction:

To comprehend how transformation occurs in yoga, it's essential to grasp the mechanics of the human body-mind-soul complex. While the medical field offers a universally accepted scientific understanding of human anatomy and physiology, Yogis have a model that extends beyond it. The Yogic model encompasses subtler aspects that exceed our current scientific comprehension, delving into the energetic or pranic body and our relationship with existence, encompassing inner and outer worlds on a continuum with our environment and the cosmos. Simply put, yoga asserts that we are consciousness experiencing itself as awareness.

The scientific community is progressively understanding these ancient yogic practices and teachings, aided by increased scientific research supporting the effectiveness of yoga for our benefit and well-being. A notable example is Dr. Stephen Porges’s Polyvagal Theory, elucidating how certain yogic practices can regulate our nervous system. Yoga is widely acknowledged as a powerful tool for enhancing physical and mental health and is increasingly adopted as a spiritual & lifestyle practice.

 Yoga: Union of Individual Consciousness with Universal Consciousness:

According to Sage Patanjali, renowned for compiling ancient yogic knowledge into the Yoga Sutras, the goal of yoga is the union of individual consciousness with universal consciousness - Samadhi. Patanjali outlines the path leading to this union through the eight limbs of yoga:

 1. Yama – precepts

2. Niyama – disciplines

3. Asana – physical poses

4. Pranayama – breathwork

5. Pratyahara – mastery of the senses

6. Dharana – focused attention

7. Dhyana – meditation

8. Samadhi – union with consciousness

Holistic Integration of Body, Mind, and Soul:

Conventional philosophical thought divides humans into the small self, consisting of body, mind, and soul, and the big Self, representing the one indivisible whole from which all life forms emanate. The spiritual pursuit involves a lifelong yearning to unite with our separate parts and integrate them, becoming complete and re-uniting with the one whole. Carl Jung termed this the "process of individuation". This is not a linear path but akin to the Hero’s Journey described by Joseph Campbell. Yoga offers a holistic path for this transformative journey back to wholeness through its eight-limbed path described by Patanjali. The first four limbs address outer worldly life and the union of the small self, while the latter four limbs are more concerned with the inner quest and attainment of unity consciousness.

Yoga: An Alchemical Process of Transformation and Integration:

Yoga practices such as asana, pranayama, create the inner conditions and alchemy, to transform and meditation to integrate the seemingly separate parts of ourselves along with all of the other limbs of yoga. These practices generate inner tapas, or transformative energy, which acts as a catalyst for change. Similar to how heat melts ice into water and then vapor, tapas transforms our being, necessitating integration. The Pancha Maha Koshas, or five-energetic sheaths  may help to further illustrate this transformation from gross to subtle states of consciousness and show how yoga is holistic in its application.

These energetic sheaths are described below, in order from gross to subtlest and outermost to innermost layers and apply across the whole system from the smallest of molecules and cells to the whole organism:

1.      Annamaya  Kosha - the physical, gross, material body and sense organs

2.      Pranamaya Kosha -  the breath body, linked to the nervous system & physiology

3.      Manomaya Kosha – the mental sheath, the psychological

4.      Vigjyanamaya Kosha – the intellect, the ‘I’ self,

5.      Anandamaya  Kosha – the bliss body or the essence of being

Thus the benefits of yoga can be experienced on every level of our being from physical, physiological, psychological, intellectual and at the level of Being.

Although yoga is often perceived as a physical practice focused on flexibility and strength, its core essence transcends the realm of asanas (poses) or any single limb of this eightfold path. At its heart, yoga is a profound journey of self-discovery and transformation, guiding practitioners towards a state of wholeness and unity.

To undergo a true metamorphosis transitioning from one state or way of being to another, necessitates an alchemical process that involves transformation and integration on all levels of being. According to sutra 1:12, Pathanjali, stipulates two important requirements : "Abhyasa" – consistent, dedicated practice or disciplined training  and "Vairagya" – non-attachment to the outcome or results of the practice, a surrender that allows for this alchemical process to unfold.

In conclusion, while yoga may begin as a journey to improve physical well-being, its ultimate purpose lies in facilitating profound inner transformation. By engaging in the eight-limbed path with sincerity and commitment, practitioners embark on a sacred journey towards self-realization and union with the higher Self.

‘Yoga is the journey of the self, through the self, to the Self’ ~ Bhagavad Gita

Jai Guru Dev, Jai Devi Ma

with respect to the holy tradition, the masters & all my teachers

 

Bibliography:

·       Campbell, J. (2008)  The Hero with a Thousand Faces

·       Iyengar, B. K. S. (2014). Light on Yoga.

·       Jung, C. G. (Year). The Collected Works of Carl G. Jung

·      Maharishi Mahesh Yogi (1967) On the Bhagavad-Gita

·     Porges, S. W. (2011). The Polyvagal Theory: Neurophysiological Foundations of Emotions, Attachment, Communication, and Self-regulation.

. Shearer, A. (1982) The Yoga Sutras of Patanjali

·      Stern, E. (2019). One Simple Thing

·   Swatmarama (1972) The Yoga Sutras of Patanjali from the Hatha Yoga Pradipika·     

2020 The Year that's been & Christmas is coming

We are all Seekers and what we are seeking is an end to this Seeking!!

According to Vedanta, the sacred texts of yogic wisdom and knowledge, we humans see ourselves as deficient. Our constant compulsive pursuits to improve ourselves and our lives is evidence of this. We ‘seek' to escape from this …we 'Seek’ to become whole, complete and content. In Vedanta, this is known as the ‘'fundamental problem’'.

Latest News

Tribute to Miss Peiris

On Easter Sunday, the 12th of April 2020, my teacher, fondly known as ‘’Mees” passed away.

From the moment I heard the news, I’ve had this tightness in my chest and lump in my throat. I feel the need to let it out. This is my cry, my tribute to the best teacher I had during my school years.

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