PHILOSOPHY
I intend for my students to spend more time practicing Yoga than learning about it. However, I would do a grave disservice to not illuminate Yoga’s philosophical and cultural origins. I modulate this content slightly depending on the constitution of group of students but, in general, I cover the following:
A brief history of the physical practice, focusing on the Mysore temple and its diaspora
Yoga Sutras (brief overview of the Eight Limbs (one per day for two weeks, selecting one yama and niyama for more in-depth discussion)
Samkhya (brief discussion of purusha and prakriti and dual vs non-dual perspectives)
For our purposes, I describe Yoga as a dualistic worldview, as does Patanjali. In this view, nature and consciousness are both real. A discussion of non dualist ways of thought in Vedanta and certain Buddhist traditions may be appropriate, especially if your students have studied eastern religion in other classes.
You may have students in your class that have grown up with these philosophical and cultural traditions. Do your best to make them feel comfortable sharing their experiences if they choose to, and only if they choose to.
When describing these philosophical concepts, begin with the assumption that your students are smart, capable, and willing to explore the full complexity of these ideas. Resist the impulse to simplify or sugar-coat. There are certain aspects of the practice that will be reassuring and there are certain aspects that will be very challenging. It is your job to stay present with the full spectrum of the students’ experiences.
The most powerful way of communicating Yoga philosophy is to model it in the way you lead the class and interact with the students. What follows are some examples of ways to embody the guidance of the Yoga Sutras in a teaching situation. This advice will mainly focus on instructing asana. You might be more moved to offer guidance from the Bhagavad Gita, the Hatha Yoga Pradipika or other Yogic and/or Buddhist texts.
The following translations (in parentheses) come from Gregor Maehle’s work in his book, Ashtanga Yoga: Practice and Philosophy. Guidance is mine, except where indicated.
I.2 Yoga is the suspension of the fluctuations of the mind.
II. 28 From practicing the various limbs of yoga, the impurities are removed, uncovering the light of knowledge and discernment
The Eight Limbs
Yama (restraints)
Ahimsa (non-violence)
Encourage the students to practice in a way that challenges the body in a healing way rather than a harming way. Encourage the students to practice with inquiry.
Any situation in which some men prevent others from engaging in the process of inquiry is one of violence;… to alienate humans from their own decision making is to change them into objects.”
― Paulo Freire
Satya (truthfulness)
Speak from your own experience. Refrain from speculating about topics that would be better discussed by a scholar or medical professional. Be comfortable saying “I don’t know” and expressing the limits of your knowledge.
Asteya (non-stealing)
Start and end on time, always.
Brahmacharya (sexual restraint)
As Ashtanga Yoga was designed for householders (those with jobs and families) as opposed to monks or renunciates, this guidance means to only engage in sexual activity with your partner. Other modern commentators and teachers have broadened this guidance to mean ‘appropriately managing your energy.’ You can embody brahmacharya by arriving to class rested and alert so that you are ready to assume a leadership position for your students. As has been addressed in previous posts, you can also model brahmacharya through refraining from giving physical adjustments and engaging in inappropriate relationships with students. My opinion is that the power imbalance is too great in a school situation for teacher/student physical contact to be appropriate. Consider deeply the dichotomy between intent and impact.
Aparigraha (nongreed)
Allow the students to practice without feeling the need to achieve or perform. Praise the work ethic and commitment of the students rather than the outcome or the shape of a specific posture or transition.
Niyama (observances)
Shaucha (purity)
Arrive to class dressed and groomed with a professional appearance. Work to abstain from thoughts of “greed, jealousy, envy, hatred, anger, and so on.” -Maehle
Santosha (contentment)
Cultivate in yourself and in the students a sense of gratitude for the opportunity to practice together. This can be accomplished through a brief statement before or after class. Never use your position as a leader to complain to your students about another member of the school community or about your own circumstances.
Tapas (austerity)
Within reason, the practices should be challenging. Cultivate the skill of assessing when a student is ready for the next stage of a posture or for further refinement and when they need to rest. The practices should involve examining our conditioning and re-making it, as necessary. Challenge yourself through your own practice. Cultivate an appreciation for healthy discomfort.
Svadhyaya (self-study)
Practice and study consistently no matter now much or how little you are teaching. The formal practices are important, of course, but more important is the way you live your life. For the most part, you should have answers to the students’ questions and know when to withhold an answer to preserve the spirit of inquiry. Vyasa describes the process of self-study as chanting the syllable OM. My experience has been that students do not typically wish to participate in chanting though some find meaning in hearing OM chanted. If you include OM in your teaching, also include a thorough explanation of its meaning.
Ishvara Pranidhana (devotion to Supreme Being)
Patanjali and the commentators give us some options here, in that Being can be an entity or being-itself (consciousness). Every aspect of the physical and contemplative practices should serve the goal of ’waking up’ in whichever way you have decided to characterize this experience. This understanding of Supreme Being opens the possibility of participation in Yoga to those with religious or non-religious backgrounds.
Asana (posture)
Whether standing or seated, your posture should reflect the intention and clarity that you expect from the students. As much as possible, communicate with your own posture that you are fully present in the practice with the students.
Pranayama (regulation of the breathing process)
Emphasize breath in all aspects of the practice, encouraging the students to breathe evenly and ‘with sound’ as is appropriate for the style of Yoga you are offering. Monitor your own breathing while teaching.
Pratyahara (sense withdrawal)
Emphasize drishti when instructing postures. Minimize personal distractions. Leave your phone and smart-watch out of sight and silenced except in the case of potential emergencies
Dharana (concentration)
“Fix the mind to a place.” -Maehle
Choose whether the day’s session is oriented towards moving through a full practice or breaking down certain postures and transitions. I have found more success when refraining from mixing the two. In the physical practice, giving the students a sequence to memorize allows the students to concentrate on their own practice rather than constantly listening for instructions. In the seated practice, offer meditation on objects like breath, sound, or light in the heart.
Dhyana (meditation)
“Uninterrupted flow of awareness.” -Maehle
Adhering to the previous limbs, and removing the emotions, mind, and body as obstacles will make it easier to direct your attention fully to your teaching. Communicate to the students and reassure yourself that while we can create the conditions for meditation, meditation itself occurs through grace.
Samadhi (bliss)
“Fluctuations of the mind have ceased.” -Maehle
The practice and the teaching shine forth without traditional input of the mind.