It was her father, Stanislaw Peszko, who inspired Basia to play with concepts that stretched her mind. Stemming from their endless talks and debates, Basia’s interest in philosophy and psychology expanded. During her University years, she chose to study psychology, philosophy and education.
Since discovering that what happens in the mind and the body cannot be severed, she embraced the study of how the body works and how it sometimes does not. She became obsessed with the relationship between the mind, perception, and how the body responds to what happens in the mind (and vice versa). This obsession resulted in the study of healing arts, primarily Chinese medicine and Acupuncture.
The asana practice came in 1992 when Basia, suffering from severe scoliosis, wore a corset with metal bars to support her spine. There was a strong incentive to figure out how to work the body to relieve the struggle and how to use the mind to give the whole being space to breathe.
She explored different paths and teachers; completing numerous trainings ranging from strong physical work to more subtle exploration of the body and mind.
At this point, after over 20 years of experimentation, she uses in her practice and teaching what she believes, works. At times it is physically demanding with lots of stabilizing and conditioning. Other times it is soft and subtle. Pushing and letting go of pushing, then watching. She uses lots of therapeutic work focusing on common problems, perhaps in an “uncommon” way in the yoga practice.
Through it all, she remembers that all is temporary (or perhaps almost all). This view allows her to put things into perspective and enjoy the process of learning as well as holding space for others to do the same.
"I am grateful to a number of teachers that have profoundly inspired me. There have been many, and I will always hold them in my heart".
Ādi- is a common prefix in the Sanskrit language, denoting "in the beginning", "the first" or "the original". Śeṣa means "residue", "remainder", the leftovers. Śeṣa is also one of many words that is used to mean "snake", in this case referring to the snake's characteristic quality of shedding its skin. It slithers away, "reborn" as something new, but it leaves behind the cast-off skin, its residue. Hence, Adishesha can be understand as "the primordial snake". This metaphor is the basis of a common theme in yoga philosophy; the idea that all of our actions whether mental or physical, are intrinsically imperfect and incomplete due to our impermanent nature. Our actions therefore leave a residue, creating karma which then becomes the basis of necessary future action.
Iconography often depicts Adishesha as floating on the ocean, his long snake body coiled to form an expansive comfortable couch on which the god Vishnu rests and reclines during the intervals of creation. The serpent's thousand heads symbolize infinity or omnipresence. These heads reach up and out like a protective canopy or umbrella over Vishnu and on that "umbrella" rests our earth. The snake's body is soft and gentle enough to serve as a couch for a god and at the same time, firm and steady enough to support the whole earth.
We endeavor to bring both of these same qualities to our asana practice : softness, comfort and ease(sukha) must be balanced with firmness, strength and steadiness of effort (sthira). As Patanjali succinctly put it in the Yoga Sutra: sthirasukhamāsanam (YS 2.46)