The Yoga Tradition Perspective

Total Page:16

File Type:pdf, Size:1020Kb

The Yoga Tradition Perspective INTERNATIONAL JOURNAL OF YOGA THERAPY – No. 20 (2010) 15 The Yoga Tradition Perspective Looking Back, Looking Forward Downloaded from http://meridian.allenpress.com/ijyt/article-pdf/20/1/6/2388387/ijyt_20_1_t2726841j3733763.pdf by guest on 25 September 2021 Eleanor Criswell, PhD President, International Association of Yoga Therapists I have been on the IAYT board for five years, and I am Yoga knowledge and experiences in their other classes. The currently serving as president for a one-year term. Twenty students learned skills they could use in every aspect of their years ago, I was teaching a course called Psychology of Yoga lives, and many students reported to me that Yoga contin- (PSY 352) at Sonoma State University. I created the course ued to be important in their lives many years after. Some of in 1969 when I was first hired by the psychology depart- them even went on to careers in Yoga teaching. ment. When I arrived on campus, the chair of the depart- About fourteen years ago, Joseph LePage, the founder of ment asked me, “If you could teach anything you wanted, Integrative Yoga Therapy, became a master’s student in the what would you like to teach?” “The psychology of Yoga,” psychology department at Sonoma State University. As part I replied. “Okay. Do it,” he said. And I did. Since then, I of his work there, he proposed a master’s program in Yoga have taught Yoga psychology to thousands of students; at and mind-body health. We accepted his proposal. I was chair one point, there were 300 students in the course. of the department at that time, and I agreed to serve as com- The Psychology of Yoga class was structured using mittee chair for the 16 students who were then accepted into Patanjali’s Yoga Sutras and the eight limbs of Raja Yoga. It the Sonoma State University Special Sessions Psychology included yamas, niyamas, asanas, pranayama, pratyahara, Master’s Program emphasizing Yoga and mind-body health. concentration, meditation, and unification. Research from There were 500 applicants for the program. These were won- psychology, psychophysiology, and anatomy/kinesiology was derful students who used LePage’s Integrative Yoga Therapy woven in to support the philosophy and practices of Yoga. training program as the core of their studies. It was the first Information was taught in an experiential manner, and stu- master’s program of its kind. It was not possible to continue dents were encouraged to develop a personal Yoga practice. the program at Sonoma State University for various reasons. We had films and guest lecturers, including visiting gurus, I look forward to the development of university-based pro- such as Swami Vishnudevananda and Yogi Bajan. Swami grams at all levels in the future. This will be a natural process Satchitananda, Ram Das, and Swami Muktananda spoke on as Yoga becomes more established in Western society. campus and students from the class attended. Many gurus During my time on the IAYT board, I have experienced visited the San Francisco Bay Area over the years because of the association growing in membership, coming together at the large population interested in Eastern traditions. its conferences for several years, increasing communication Information about the student outcomes from the class between the Yoga traditions, encouraging the comprehen- were informally gathered from their personal Yoga journals, sive training of Yoga therapists, and fostering research in the comments during classroom discussions, and comments to psychological and medical applications of Yoga as it sup- me privately during class or during office hours. During the ports the practice of Yoga therapy. The journal has grown semester, students reported greater physical flexibility, more into a very solid, peer-reviewed publication. This field is at a relaxation, decreased anxiety, better sleep and health, greater wonderful point in its development. concentration, better mood, and other benefits. Other pro- What I see changing most is the coming together of fessors reported to me how the students were using their the membership to facilitate the growth of the field. It is an 16 INTERNATIONAL JOURNAL OF YOGA THERAPY – No. 20 (2010) exponential growth. We are all working on this together. I We need to continue to look at how we effectively train appreciate the way members from different Yoga lineages Yoga therapists in the different traditions. I would like to see honor the contributions of the different traditions. It is more Yoga and Yoga therapy graduate programs with an ap- working with, and learning from, other non-yogic disci- preciation for the vast content that is contained in the Yoga plines in a very responsible fashion. It wants to work coop- tradition. As we bring Yoga and Yoga therapy into university eratively with other healing traditions. It wants to become settings, it becomes possible to include the vast resources of a respected healing modality without losing the essence of the university experience. Yoga in the process. At this point, Yoga and Yoga programs are enjoying Downloaded from http://meridian.allenpress.com/ijyt/article-pdf/20/1/6/2388387/ijyt_20_1_t2726841j3733763.pdf by guest on 25 September 2021 What I see in the future is the continued growth of considerable publicity. Later on, after the great current the field. As it grows, it will confront regulatory agencies media interest flags, we will need to continue to educate the and forces within society. I would like to see IAYT and the public as to the benefits of Yoga and Yoga therapy. Yoga and member schools develop education and practice standards Yoga therapy research will help with that, but the findings for the field. This is a very complex issue, in part because need to be communicated widely. Yogis are also teaching IAYT is an international organization. We are part of a their healthcare professionals about the positive changes in global movement, and at the same time, local issues need psychology and physiology brought about by Yoga practice. to be considered. Our current standards committee has two For example, when a patient comes in having healed at a representatives from outside the United States, and I would more rapid rate than might be expected, the healthcare pro- like to see increased communication between nations about fessional wants to know how that happened. Those obser- their Yoga programs and findings. Standards need to be vations change the attitudes and recommendations of the broadly conceived so that the essence of the different ap- health professional or healthcare system. proaches to Yoga therapy are included and appreciated. Humanity needs so much healing at this time. Yoga can I would also like to see continued growth in Yoga and play a big role in fostering that healing. Yoga ethical princi- Yoga therapy research. We need continued exploration of ples need to inform everything that we do, individually and the claims and findings of Yoga, and we need studies that are as an organization. It will take all of us working together. specifically devoted to understanding the dynamics of Yoga What better way to do it than in the light of Yoga? therapy. We need outcome studies. We need to look at what supports and improves the Yoga therapy process. Direct correspondence to [email protected]. INTERNATIONAL JOURNAL OF YOGA THERAPY – No. 20 (2010) 13 The Yoga Tradition Perspective Down the Road: Yoga Therapy in the Future Downloaded from http://meridian.allenpress.com/ijyt/article-pdf/20/1/6/2388387/ijyt_20_1_t2726841j3733763.pdf by guest on 25 September 2021 Judith Hanson Lasater, PhD, PT IAYT Advisory Council; President, California Yoga Teachers Association One of my favorite quotes states: Planning is absolutely We also need to be willing to work with all other health necessary and completely impossible. Clearly, planning or professionals in ways that simultaneously show our compe­ predicting the future of such a new American profession tence in our own field and our respect for what they do. as Yoga therapy is a difficult task. But it is made easier by Moving toward collegiality with other healthcare practi­ thinking of this prediction in a new way. tioners will support better outcomes for our clients. Instead of guessing what might happen in the future, One translation of the firstsutra of Patanjali’s Yoga Sutras another approach is to become clear about our intentions. is “now Yoga is shared.” The paradox of Yoga is that its value What do we, as a profession and community, want to create increases as we give it away. When we share with others what in the next twenty years of Yoga therapy? we have learned, especially with newer teachers, there is more The first goal is to continue educating ourselves about joy and health in the world. We need to establish and nurture how to apply Yoga techniques in a therapeutic manner. We a system for passing on what we have learned. have just begun to integrate what we have learned from Partly we do this through this journal and through our own teachers with direct connections to the source of Yoga. There books. But more than that, we need to support and encourage is much more to understand and to learn. We need both the younger teachers as they gain experience first in teaching, and traditional teachings of India as well as the modern teach­ then as they mature, in learning to apply Yoga techniques in a ings of science. So much is being learned about the plasticity therapeutic manner. I like to consistently find ways to include of the brain, for example, that we can use in our work with newer teachers as assistants in trainings and workshops so we clients. We need to remain open to all the different tech­ can grow together as a community of learners.
Recommended publications
  • Master of Arts (Philosophy) (10-Oct-2012)
    Design and Structure of various courses of Semester based Credit system to be implemented from June-2010 (Revised June -2012) Course No. of hours per week Course Department No. Name Lectures Others Practicals Total Credit Semester PHI401 Indian logic & Peistemology-I 3 1 - 4 4 PHI402 Indian EThics 3 1 - 4 4 PHI403 Symbolic Logic 3 1 - 4 4 PHI404EA Modern Indian Thought 1 3 1 - 4 4 PHI404EB Philosophy of Education PHI405EA Advaita Vedanta 3 1 - 4 4 PHI405EB Philosophy of Madhva PHI406S Seminar 3 1 - 4 4 Total 18 6 0 24 24 PHI407 Indian Logic & Epistemology-II 3 1 - 4 4 PHI408 Western Ethics 3 1 - 4 4 PHI409 Advance Symbolic Logic 3 1 - 4 4 PHI410EA Philosophy of Religion 2 3 1 - 4 4 PHI410EB Phenomenology and Existentialism PHI411EA Indian Aesthetics 3 1 - 4 4 PHI411EB Western Aesthetics PHI412S Seminar 3 1 - 4 4 Total 18 6 0 24 24 PHI501 Indian Metaphysics 3 1 - 4 4 Philosophy PHI502 Philosophy of Bhagwadgita 3 1 - 4 4 PHI503 Mysticism 3 1 - 4 4 PHI504EA Buddhist Philosophy 3 3 1 - 4 4 PHI504EB Nyaymanjari (Third Ahnika) textual study PHI505EA Yoga Philosophy and Psychology 3 1 - 4 4 PHI505EB Jain Philosophy PHI506S Seminar 3 1 - 4 4 Total 18 1 0 24 24 PHI507 Western Metaphysics 3 1 - 4 4 PHI508 Philosophy of Kant 3 1 - 4 4 PHI509 Philosophy of Ramanuj 3 1 - 4 4 PHI510EA Environmental Philosophy 4 3 1 - 4 4 PHI510EB Philosophical Tradition in Gujarat PHI511EA Seminar 3 1 - 4 4 PHI511EB Philosophy of Sartre PHI512 Project 3 1 - 4 4 Total 18 1 0 24 24 Page 1 of 59 DEPARTMENT OF PHILOSOPHY GUJARAT UNIVERSITY AHMEDABAD SEMESTER SYSTEM Syllabus [M.A.] Sem-I to IV [ With effect from Academic Year – June 2010 ] [ Revised June – 2012 ] Semester-I (PHI401) Indian logic and Epistemology (1) Objectives : This course aims at introducing the distinctive features of Indian epistemology.
    [Show full text]
  • Neuroscience of the Yogic Theory of Mind and Consciousness
    1 Neuroscience of the Yogic Theory of 2 Mind and Consciousness 3 Vaibhav Tripathi1* and Pallavi Bharadwaj2 *For correspondence: [email protected] (VT) 4 1Boston University; 2Massachusetts Institute of Technology † Present address: Department of 5 Psychological and Brain Sciences, Boston University, Boston, MA, ‡ USA 02215; Laboratory for 6 Abstract Yoga as a practice and philosophy of life has been followed for more than 4500 years Information and Decision Systems, 7 Massachusetts Institute of with known evidence of Yogic practices in the Indus Valley Civilization. A plethora of scholars have Technology, Cambridge, MA 02139 8 contributed to the development of the field, but in last century the profound knowledge 9 remained inaccessible and incomprehensible to the general public. Last few decades have seen a 10 resurgence in the utility of Yoga and Meditation as a practice with growing scientific evidence 11 behind it. Significant scientific literature has been published, illustrating the benefits of Yogic 12 practices including asana, pranayama and dhyana on mental and physical well being. 13 Electrophysiological and recent functional Magnetic Resonance Imaging (fMRI) studies have 14 found explicit neural signatures for Yogic practices. In this article, we present a review of the 15 philosophy of Yoga, based on the dualistic Sankhya school, as applied to consciousness 16 summarized by Patanjali in his Yoga Sutras followed by discussion on the five vritti (modulations 17 of mind), practice of pratyahara, dharana, dhyana, different states of samadhi, and samapatti. We 18 introduce Yogic Theory of Mind and Consciousness (YTMC), a cohesive theory that can model 19 both external modulations and internal states of the mind.
    [Show full text]
  • Glossary of Sanskrit and Pāli Terms
    Glossary of Sanskrit and Pāli Terms Abhiniveśa Clinging to life, will-to-live, an urge for survival, or for self-preservation. Abhyāsa Practice. Ahaṁkāra The ego or self-referencing function of the mind, feelings, and thoughts about self at empirical level. Egoism or self-conceit; the self-arrogating principle “I” that is projected by the mind rather than the real self. Awareness of oneself, or of individuality. Ahiṁsā Nonviolence. Akliṣṭa Unhindered vṛttis (mental actions). Ālaya The subterraine stream of consciousness; self-existent consciousness con- ceived by the Vijñānavādins in Buddhism. Ānanda Bliss. Ānandamaya-kośa The “sheath of bliss”. Aṅga Limb or integral component of a system, such as in aṣṭāṅga (eight limbs) in Patañjali Yoga. Annamaya-kośa “The sheath of food (anna)”; the physical or gross body, nurtured by food; related to esoteric anatomy and physiology. Antaḥkaraṇa Literally means internal instrument, corresponding to what may be called the mind. Aparā Not transcendent; lower or limited; its opposite parā means supreme or superior. Placing an “a” before parā, makes it not superior or lower than. Parā can also mean far away (transcendent) so that aparā may mean empirical and immanent. Appanā The steady concentration leading to a state of absorption (Buddhist psychology). Arhant A high rank of self-realization lower than that of the Buddha. © Author(s) 2016 341 K. Ramakrishna Rao and A.C. Paranjpe, Psychology in the Indian Tradition, DOI 10.1007/978-81-322-2440-2 342 Glossary of Sanskrit and Pāli Terms Arūpaloka Formless world in Buddhism. Āsana Yogic physical posture, especially as recommended in Haṭha Yoga as one of the aids to concentration.
    [Show full text]
  • Yoga & Meditation Course
    Yoga & Meditation Needs of the Yoga & Meditation… Yoga is a mental , spiritual and physical practice that helps one attain inner peace. In today’s hectic world, more and more people are becoming health conscious. In recent years Yoga has gained immense popularity not only in India but also abroad. Today, people can choose to either learn Yoga or pursue a career in Yoga. A Yoga instructor can be one of the most rewarding careers. This job falls under the broader career category of Aerobics Instructors and fitness Trainers Realising the holistic benefits of Yoga , more and more private companies , schools , hospitals, fitness canters etc are hiring yoga instructors. Also , the Government aims at creating numerous vacancies for Yoga trainers in the coming years. Yoga not only relaxes an individual but also keeps the human body fit. Apart from physical fitness, yoga is also beneficial for reducing respiratory disorders , hypertensions , and helps in the management of diseases like diabetes , depression , stress etc. Being a yoga teacher gives one the benefit of taking his/her career wherever he/she travels. However, having that , being a Yoga teacher is not easy. One needs to be patient and dedicated , have perseverance, and needs a lot of practice. There is rise in need of Yoga teacher / instructors, and opting for Yoga as a career can be a great option as it is less stressful and can promise a decent salary. A Yoga instructor has the option of working in gyms, health clubs , and schools or can choose to run their own Yoga center. Furthermore , apart from teaching , there is also the scope of yoga in fields like management academics, consultation , research and hospitals to name a few.
    [Show full text]
  • A Response to Jonardon Ganeri Matthew Ad Sti Bridgewater State University, [email protected]
    Bridgewater State University Virtual Commons - Bridgewater State University Philosophy Faculty Publications Philosophy Department 2010 Comment and Discussion: Pramāņa Are Factive - A Response to Jonardon Ganeri Matthew aD sti Bridgewater State University, [email protected] Stephen H. Phillips University of Texas at Austin Virtual Commons Citation Dasti, Matthew and Phillips, Stephen H. (2010). Comment and Discussion: Pramāņa Are Factive - A Response to Jonardon Ganeri. In Philosophy Faculty Publications. Paper 3. Available at: http://vc.bridgew.edu/philosophy_fac/3 This item is available as part of Virtual Commons, the open-access institutional repository of Bridgewater State University, Bridgewater, Massachusetts. COMMENT AND DISCUSSION Prama¯n.a Are Factive — A Response to Jonardon Ganeri Matthew Dasti and Stephen H. Phillips Department of Philosophy, Bridgewater State University Department of Philosophy, University of Texas at Austin Recently, Jonardan Ganeri reviewed the collaborative translation of the first chapter of Gan˙ges´a’s Tattvacinta¯man.i by Stephen H. Phillips and N. S. Ramanuja Tatacharya (Ganeri 2007). The review is quite favorable, and we have no desire to dispute his kind words. Ganeri does, however, put forth an argument in opposition to a funda- mental line of interpretation given by Phillips and Ramanuja Tatacharya about the nature of prama¯n.a, knowledge sources, as understood by Gan˙ges´a and, for that mat- ter, Nya¯ya tradition. This response is meant to answer the argument and reassert an understanding of prama¯n.a as factive, that is, as knowledge sources that are inerrant. We argue that this is the best reading of Gan˙ges´a himself and of Nya¯ya tradition, and is defensible on purely philosophical grounds.
    [Show full text]
  • Facets of Nidrā - in Yogasūtra: Analysis Based on the Views from Vyāsa’S Commentary and Its Sub-Commentaries Jayaraman Mahadevan
    [Downloaded free from http://www.ijoyppp.org on Wednesday, August 30, 2017, IP: 210.18.187.56] Original Article Facets of Nidrā - In Yogasūtra: Analysis Based on the Views from Vyāsa’s Commentary and Its Sub-commentaries Jayaraman Mahadevan Research Department, Good sleep is an important indicator and also a requisite of good health. Yoga sūtras Krishnamacharya Yoga discuss the concept of Nidrā. A survey of commentaries of Yoga sūtras reveals Mandiram, Chennai, Tamil Nadu, India elaborate discussions, which are seldom noticed, regarding the concept. There are more than a dozen commentaries in Saṃskṛta on Yoga sūtras. However, this article Abstract presents the views of Vyāsa, the principal commentator and the four available subcommentaries to Vyāsa’s commentary on the Nidrā. All later commentaries respect and follow Vyāsa’s commentary. The study reveals that – Vyāsa’s commentary and its subcommentaries address aspects on Nidrā including – Why Nidrā after Pramāṇa, Viparyaya and Vikalpa? Is Nidrā a Vṛtti?, Is Nidrā deep sleep or does it include dream state also? How does one fall asleep – the Yogic way, Guṇa‑based 3‑fold classification of Deep Sleep, Half Deep Sleep and Complete Deep Sleep, Nidrā vis‑a‑vis the states of Ekāgratā, Niruddha and Kaivalya and why should sleep be restrained like any other Vṛtti? Thus, understanding various aspects of Nidrā indeed would be handy in the correct practice of the technique based on Nidrā (PYS 1.6, Patañjali, 2015, p.24)[2] to attain the goals specified in the Yoga sūtras. Therapeutically, the implications of the 3‑fold classification of Nidrā based on Guṇas need to be developed into an elaborate model that includes the factors that induce such kinds of sleep and ways in which one can move toward the desired (Sāttvic) state of sleep, etc.
    [Show full text]
  • The Psychology of Yoga: Integrating Eastern and Western Approaches for Understanding the Mind
    The Psychology of Yoga: Integrating Eastern and Western Approaches for Understanding the Mind . Written by Georg Feuerstein, PhD Reviewed by Dawn Bhat, MA, MS, NCC, RYT-500, LMHC A Personal Note What fascinated me, having studied with Georg, was how seeped he was in the yoga tradition and that he intended to explore Eugene Gendlin’s Focusing; yet, my impression is that he was unaware of the fields of somatic psychology and body psychotherapy, though he does include a brief comment on Reichian physiology, which I note later in my review. Knowing Georg and being academically immersed in somatic psychology, I respect how difficult it is to comprehend Eastern thought and dogmatic modern psychological science. Personally, I was as engaged reading this book (583 pages, released posthumous, 2014), as I was with most of his writings. My intellect was nourished by Georg’s study on yoga psychology. My heart filled with gratitude for this absolutely wonderful work. My inner awareness came to a place of stillness as I realized, felt, and witnessed the connection and space deep within. Georg Feuerstein, authored numerous PhD wrote what might books and can be be the most credited with bringing comprehensive work on yoga into academia, the subject of the education, research and psychology of yoga therapy. In this volume, today: The Psychology Feuerstein focuses on of Yoga: Integrating understanding the mind Eastern and Western by integrating ancient Approaches for yoga tradition, Understanding the Hinduism, Buddhism, Mind . One of the Jainism, and modern world’s finest scholars psychology in his of yoga, Indian and formation and Eastern spiritual conceptualization of traditions, Feuerstein yoga psychology.
    [Show full text]
  • Deepen Your Practice Refine Your Understanding Teach Yoga
    Deepen your practice About Eliot Refine your understanding Eliot’s greatest delight arises in teaching yoga to guide students to discover the beauty and magnificence of their true Teach Yoga Self. Though her passion for the connection of all things has led her to a 553-hour program with Eliot study holistic nutrition, ReiKi healing and yoga, her preferred medium is teaching yoga. She completed Anusara Teacher Training in 2010 and certified in hatha yoga. She gratefully continues the study and refinement of asana under the guidance of senior Iyengar teachers. Not only is she committed to continuously hone her skills to practice and teach asana, but as a long-time meditator and student of non-dual Tantra, she also elegantly weaves higher teachings into her classes as a way of bringing students deeper into the subtler realms of experience. Eliot teaches to support the increase of awareness and to empower students to align with their highest potential in their bodies, their minds and their hearts. Her wholesome classes follow the rhythms of the moon and always include aligned asana, pranayama, chanting and meditation. Now, through this unique new program, Eliot would like extend the opportunity to mature students to deepen their practice and refine their understanding of the teachings. For those students who then feel the yearning to teach and share, the first part of the program becomes a foundation upon which she will teach the second part on how to elegantly, appropriately and powerfully articulate both the asana and the subtler teachings to
    [Show full text]
  • Why I Became a Hindu
    Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita
    [Show full text]
  • 2011 TT Baptiste Power of Yoga
    Baptiste Power of Yoga™ & Bay Club Marin in Partnership Present Yoga Teacher Certification & Advancing Yoga Study Program FULL PROGRAM: YOGA 200-Hour TEACHER TRAINING PROGRAM with Sherri Baptiste Baptiste Power of Yoga™ & Bay Club Marin in Partnership Present Foundations: A 200-Hour Yoga Teachers Certification Program Program Director: Sherri Baptiste E-RYT 500 200-hour Yoga Alliance Yoga Teacher Certification Program This program offers a dynamic, integrative approach to the art of living and embodying yoga, and as a certified instructor you will leave the program evolved and ready to integrate the diversity of your experience onto your mat and into your life. Our comprehensive training will demystify the vast world of yoga, help you synthesize your understanding and apply your knowledge to the art of teaching. Yoga Instructor Training will serve to enhance your skill base both personally and professionally, shaping personal wellbeing while defining career potential. You’ll learn to teach a well-rounded yoga session as you ignite your power to inspire others During the more than 200 hours of training on your journey to certification, your experienced teachers, will guide you through a wide range of topics and skills to help you deepen your practice and prepare you to teach if that is your goal. In this program you will study with leading teachers in a cohesive training that will give you confidence in your practice, and ultimately allow you to take your seat as a teacher. Students in this program will learn from world-renowned instructors, how to confidently lead a safe and challenging multi-level yoga class while refining your own practice.
    [Show full text]
  • Ethical Guidelines for Yoga Teachers by Georg Feuerstein, Ph.D. As An
    Name:___________________________ Ethical Guidelines for Yoga Teachers by Georg Feuerstein, Ph.D. As an integrated way of life, Yoga includes moral standards (traditionally called “virtues”) that any reasonable human being would find in principle acceptable. Some of these standards, known in Sanskrit as yamas, or “disciplines,” are encoded in the first limb of Patanjali’s eightfold path. According to Patanjali’s Yoga-Sûtra, this practice category is composed of the following five virtues: nonharming (ahimsâ ), truthfulness (satya), nonstealing (asteya), chastity (brahmacarya), and greedlessness (aparigraha). In other key scriptures of Yoga, further moral principles are mentioned, including kindness, compassion, generosity, patience, helpfulness, forgiveness, purity, and so on. All these are virtues that we connect with a “good” character and that are demonstrated to a superlative degree in the lives of the great masters of Yoga. Thus, it seems appropriate for contemporary Yoga teachers to endeavor to conduct their lives in consonance with Yoga’s moral principles, particularly because teachers have a great responsibility toward their students and should be expected to reflect the high moral standards espoused in Yoga. At the same time, we must acknowledge the complexities of our contemporary society, which make it necessary to appropriately adapt the moral standards originally designed for the conditions of pre-modern India. Also, we need to take into proper account the looming environmental crisis by adopting a sustainable lifestyle. The following guidelines are put forward as a reasonable adaptation for our modern situation, which also takes proper cognizance of the wisdom contained in the heritage of Yoga. 1. Yoga teachers understand and appreciate that teaching Yoga is a noble and ennobling endeavor that aligns them with a long line of honorable teachers.
    [Show full text]
  • Beginning the Journey: Living the Yamas of Patanjali
    9/10/13 Judith Hanson Lasater Beginning the Journey: Living the Yamas of Patanjali When our children were young, my husband and I would occasionally summon up enough courage to take them out for dinner. As we stood outside the selected restaurant, one of us would stare down into their upturned innocent faces and remind them, to “be good” or we would leave the restaurant. This warning was only mildly successful until one day my husband reasoned out a more effective approach. He explained and I agreed that telling the children to “be good” was just too vague; we needed to be specific. With this revelation in mind, on our next outing we stopped before entering a restaurant and reminded them of these specifics, “Stay in your chair; don’t throw food, and do not yell. If you do any of these things, one of us will take you out of the restaurant at once.” We gave them clear guidelines and immediate consequences to stepping over the line. We had stumbled upon a very effective technique and it worked like a charm. Each child tested the limit once, was quickly taken out, and after a very short time we had restaurant-capable children. Similarly, we as students of yoga are interested in learning the guidelines (discipline) and welcome the consequences (health and self-awareness) that come with the practices of yoga. Interesting, the author of the Yoga Sutras, Patanjali, actually presents an approach to the study of yoga which is similar and of course older to what my husband and I took.
    [Show full text]