Practicing
the Yamas and Niyamas as a Yoga Teacher
Introduction
Selecting a
subject for this project was daunting. I
finally decided upon a topic, as a developing yoga teacher, I am personally
working on. After becoming somewhat
comfortable teaching yoga asana most teachers I've talked with begin wondering
how they might offer students more yoga philosophy without seeming
preachy. We begin to realize that we
want to share some of our study of yoga beliefs and values. I intuitively selected the yamas and niyamas
and found other teachers have done the same.
I refrain from saying that I want to 'teach' yamas and niyamas as my
understanding of these immense and ever unfolding topics is limited. The more I read about these restraints and
observances the more I realize their profound depth.
This paper
will not try to define yamas and niyamas other than quoting authoritative
sources on the subject. The paper
attempts to explain how a personal yoga practice develops an awareness of these
ancient practices and how teachers can exemplify them.
As I began
gathering various articles and books on the subject it quickly became evident
that the various translations and understanding of yamas and niyamas vary
slightly. I limited the number of
resources used to a select few. I have
tried to focus the paper on my ever changing and expanding understanding of
living and practicing yamas and niyamas.
I do believe
that as a yoga teacher there is a responsibility through readings, simple
chanting or teaching some pranayama in our classes to exemplify the depth of
yoga's ability to improve everyone's life.
When yoga is practiced in the studio a student often encounters photos
of deities, the smell of incense and other aspects of the ancient practice of
yoga. When a teacher is instructing in a
church basement, a civic center, a gym or outside in a park there is still a
need to offer those who are ready to take it deeper, some hint of what there is
to experience. This article strives to
show how a student of yoga or a yoga teacher might share their knowledge,
however limited and inspire their students to deepen their practice and embrace
all that yoga has to offer.
Sandy Brue
Practicing the Yamas and Niyamas as a
Yoga Teacher
Yamas – self-restraints* Niyama – established
observances*
Ahimsa – non-harming sauca
– purity of mind
satya – truthfulness, real santosa
– contentment
asteya – non-stealing tapah
– a burning desire
brahmacarya – cleanliness, chastity svadhyaya
– self-study
aparigrahah – non-possessiveness Isvara
pranidhanani – sense withdrawal
*As listed in Light on the Yoga Sutras of Patanjali – B.K.S.
Iyengar
Like most
Westerners, I came to yoga through the practice of asana without the knowledge
or understanding of yoga's eight limbs or that asana was the third limb of
yoga. I'd never heard of the yamas and
niyamas, the first yogic limbs, the inner developmental disciplines, personal restraints
and observances that are thankfully recorded by ancient yoga masters. It would be some time before I discovered the
sutras of Patanjali and his explanation of the yamas and niyamas. After discovering these teachings it has
required continual study to gain some understanding of the complexity of
yoga.
Some may ask
why study with a yoga teacher? Why do
yoga teachers themselves continue to take workshops and classes with their
senior teachers? There are excellent
media products that may eventually bring a student to the full yogic path. The March 20, 2015 post by, Yoga for
Healthy Aging, lists several valid reasons.
A solitary practice may cause a student or teacher to 'get stuck in a
rut' and fall into error in their asana practice or in their thinking. Without contact with a teacher and yoga
community students may lose their alertness and power of concentration. Group practice allows another pair of eyes to
check the alignment of a pose and keeps the student from developing 'physical
habits that make poses feel comfortable...but are not actually good for
us.' Regular community practice brings
us in contact with others striving for liberation. Interaction with others on our same path
assists with developing the restraints and observances outlined by
Patanjali. A regular community yoga
practice provides for spiritual, physical and emotional health. Fortunately, I discovered the practice of
yamas and niyamas from studying with teachers who embodied them.
A serious
mature student might experience the spiritual aspects of yoga after their first
few classes. For many it takes time for
the fruits of the practice to unfold.
For me, it is taking a lifetime.
When initially drawn to yoga, I believe students are seeking something
beyond a physical practice. As a yoga
teacher, before an introductory class I have often asked students what brought
them to yoga. Sometimes they are simply
looking for exercise but more often they express the need to find a way to
relax or relieve stress. Those looking
only for exercise find it somewhere else while the serious yoga student
develops a practice. I've often thought
that these students are seeking, but can't really express what brought them
along this path. The inward journey is
private and personal not usually something found in a gym or workout
facility. To make this journey in
Western culture, a yoga studio is most suitable, allowing students to begin
with asana and find their way to yamas and niyamas. When teaching outside an established studio
it is incumbent upon the teacher to create some semblance of a sacred
space. Arriving before students, the
teacher might have music playing as the students enter and have the space
carefully arranged. The teacher then
will be ready to greet each student and encourage them to settle quietly on
their mats.
When the
physical asana practice begins awaking something deeper, students realize that
there is even more joy than what was discovered from practicing asana on the
mat. Ashtanga teacher, David Garrigues
was 16 years old when a co-worker who studied yoga taught him Suryanamaskara A
(Sun Salutation A). He loved the
physical movement connected to his breath and continued to practice this one
asana for some time before learning more about yoga. The Sun Salutations began his process of
"understanding the body within and without[1]" as
his consciousness began to emerge.
In the
second part of B.K.S. Iyengar's translation of the yoga sutras, Patanjali
outlines the spiritual disciplined life students should aspire to purify the
body, speech and mind. In sutra 11.3 he
lists the three levels of afflictions – intellectual, emotional and
instinctive. Patanjali's guidance in
sutras 11.29 through 11.32 explaining the yamas and niyamas provides yoga
students a spiritual path to deepen their practice and avoid the five
afflictions, ignorance, ego, pride of ego, attachment to pleasure and aversion
to pain, and fear of death.[2] As students under the guidance of an
experienced yoga teacher deepen their asana practice they naturally begin to
struggle with letting go of ego to accept what their body is able to
accomplish, not comparing their ability to that of their fellow yoga
students. They carefully select what
pleasure to enjoy that will not interfere with their ability to practice. In this way the asana practice leads students
toward an ethical and moral lifestyle and an awareness of their true self.
In the late
1970s while living in Green Bay, WI, I attended my first series of yoga classes
taught at the university by a young man named, Robbie. I knew nothing about yoga and don't remember
why I signed up for it. It was during a
difficult time in my life so perhaps I was searching for something too. Robbie taught classic yoga asanas. I remember experiencing the weightlessness of
savasana for the first time and knew there was something special in this
practice. During those years, my life
was literally a mess. I didn't know how
to identify or discard the many states of ignorance that must be recognized
before a yoga practice can deepen. The teacher appeared but I was not ready to
settle into a practice. This teacher
appeared when I needed to realize that there was something more and planted a
seed that took time to grow. I'd had a
taste of my future path. But, my denseness
was to cause more suffering before I developed the self confidence and
discipline to begin overcoming my ignorance (misapprehension) and accept that I
was worthy to pursue wisdom.[3]
Regardless
of a student's awareness, in the presence of a knowledgeable instructor they
begin to experience the first two limbs of yoga. The teacher may use readings, chanting,
comments on the yoga sutras, or exhibit a yogic lifestyle that is observed by
the students. Whether it is to emulate
the teacher so that they can accomplish difficult poses or because something
has been deeply touched, a student, like David Garrigues will begin to
search. It was both for me.
At age 50, I
wanted to stay healthy, strong and flexible.
But, I also wanted to continue developing a moral and ethical
lifestyle. I limited, and then discarded
eating meat, worked to clear up negative aspects of my life, and tried to lead
a non-violent life. Still the process of
not acting on those angry judgmental thoughts was challenging (and still is). It took a dedication to asana practice and
surrendering personally to learning that brought me finally to the 'The Heart
of Yoga' classes taught by Laura Spaulding and discovered the Yoga Sutras of
Patanjali. There Laura patiently led us
through the yoga sutras where I learned of the yamas and niyamas, and other
yogic philosophies, as she explained her understanding of their meanings.
Once I made
my vow to a dedicated yoga practice other teachers appeared. Besides studying with the teachers of Yoga East
in Louisville, KY I found two devoted teachers closer to my hometown. Their dedicated space was filled with the
photos and mementos of the yoga ancestral line.
These experienced teachers encouraged meditation and
self-discipline. They enthusiastically
gave their service to the students and the community.
Then, there
were yoga workshops and conferences with world famous teachers such as Doug
Keller, Ramanand Patel, Matthew Sanford and Francois Raoult who exemplified the
yamas and niyamas. Practicing
non-harming, non-violence, these yoga teachers spoke kindly to all students,
especially those anxious or limited in ability, encouraging everyone to do
their best. These teachers created a
welcoming space for all those who arrived in the studio. They were inviting and truthful in their
teachings. These qualities will
inevitability engage students who are seeking for the deeper meanings of yoga.
The first
yogic limb, the yamas, provides a guide along the path to deeper asana
practice. As students read and study the
yamas and continue to practice asana they incorporate the practice of ahimsa,
non-violence, toward themselves and their fellow students. Coming together in the yoga studio, whether
it be a designated yoga studio or the basement of a church, students and
teachers create a place of peace and a dedication to honor each other. A teacher gently encourages each student to
honor their own practice, accepting themselves where ever they are on their
path. Emotional non-violence toward self
and others can then move off the mat into daily life. For a student it is a challenge to embody the
elements of non-harming in all encounters of daily life. For a teacher it is essential to practice
non- harming and non-injury when teaching.
The second
yama, satya, ultimate truth, remains a challenge for me. There are times when it's easier to tell
someone what they want to hear than tell the truth. It is also easy to tell yourself what you
want to hear. Telling someone or
yourself that you need to practice more to obtain a pose, or admitting to
yourself that you are not doing your best, or whatever truth you need to hear,
is life changing. It leads to the
practice of the niyamas, especially if you are seeking contentment. When I focus on my speech, try to tell the
truth or be silent when asked a question because the truth will offend or cause
an argument, I am happier and there is more contentment in life. Having a yoga teacher and community provides
support as we develop this restraint.
Judith and
Ike Lasater, write about the importance of using nurturing language in their
book, What We Say Matters: Practicing Nonviolent Communication. Observing our language and paying attention to
our emotions helps to ensure we are not judgmental when speaking to others. The Lasaters encourage self-inquiry, the
observance of svadhyaya to understand our true intentions, our own needs
when making verbal requests to friends and family. This is particularly important when teaching
yoga. We ask our students to come to the
present moment leaving all else outside the classroom while practicing. Teachers, entering the sacred space of
students, instructing them in yoga postures have a responsibility to speak from
a place of objectivity. Teachers should
use clear and positive language, carefully phrasing instructions to exclude
frustration or judgment. Practicing
satya or truthfulness in phrasing our words positively in a non-harming way is
challenging for students and teachers.
Yoga
teachers have the opportunity to discreetly teach the yamas and niyamas through
selective readings and chanting before or after class. Teachers might carefully phrase class
directions, encouraging while challenging students to practice several of the
yamas and niyamas.
The practice
of personal restraints, aparigrahah, non-grasping, limiting possessions to what
is necessary, non-hoarding, letting go of worry, grief, anger
or judgments, and asteya, non-stealing are beautifully described by the Dalai
Lama in the following passage from his book,
The Art of
Happiness: The Right to Happiness; Inner Contentment
"…when you reflect upon the
excesses of greed, you’ll find that it leads an individual to a feeling of
frustration, disappointment, a lot of confusion, and a lot of problems. When it comes to dealing with
greed, one thing that is quite characteristic is that although it arrives by
the desire to obtain something, it is not satisfied by obtaining. Therefore, it
becomes sort of limitless, sort of bottomless, and that leads to trouble. One interesting
thing about greed is that although the underlying motive is to seek
satisfaction, the irony is that even after obtaining the object of your desire,
you are still not satisfied. The
true antidote of greed is contentment. If you have a strong
sense of contentment, it doesn’t matter whether you obtain the object or not;
either way, you are still content."[4]
This
contentment, an observance, one of the niyamas, describes the inward peace both
students and teachers strive for on the yoga mat. The teacher encourages students to do their
best, as they themselves give their best instruction. Before and during class the teacher stresses
non-competitiveness, not coveting the practice of another, keeping yourself,
mind and body on your mat, contentment.
The teacher also has the opportunity to encourage contentment after
asana practice or during savasana. After
practice there is a letting go, coming to inner stillness, not hanging on to
what we wish we could or should have done, but knowing that we have given
enough for the moment and can relax.
Creating an atmosphere of satisfaction with what is and what is
coming. "Practice, all is
coming." instructed K. Pattabhi Jois, the auspicious Guru who introduced
Ashtanga yoga to the world. Asking
students and teachers to "practice" and believe that you will receive
all that you need requires self-discipline.
Brahmacarya,
in the Indian tradition, "literally means one who conducts oneself in
accordance with Brahma.[5]" Western students might define this yama as
good living practices, cleanliness, non-access or self-discipline. These qualities develop naturally for
students with steady asana practice.
Neither students nor teachers could sustain a steady practice while
indulging in excessive behaviors. In the
July 3, 2014 posting of Yoga for Healthy Aging the author stresses that a yogi
with good living practices 'does not bend to impulses, urges or desires, but
acts according to values and principles.'
Two verses
of a poem by the great Sufi poet, Rumi exemplifies the freedom achieved by
exercising restraint found in the yamas and observation found in the
niyamas. From the 3rd and 4th
stanzas of his poem, Wax:
I must have been
incredibly simple or drunk or insane
to sneak into my own
house and steal money,
to climb over my own
fence and take my own vegetables.
But no more. I have gotten free of the ignorant fist
that was pinching and
twisting my secret self.
The universe and the
light of the stars come through me.
I am the crescent moon
put up
over the gate to the
festival.[6]
Practicing
the yamas and niyamas as a yoga student or teacher should open our ‘secret
self.’ The inner self, which is one with
the universe and always guiding us. If
we listen, it will help us get ‘free of the ignorant fist that was pinching and
twisting’ our path. If we can still the
mind chatter from judgments, speak the truth to ourselves and others, live
clean daily lives, avoiding pollutants of the mind and body, be satisfied with
what we have, as it's enough, and love ourselves, I believe ‘the universe and
the light of the stars will shine through’ us.
It is my goal and perhaps should be that of all yoga teachers to strive
for purity and contentment, practice self-discipline, continue to seek
knowledge, and withdraw inwardly, tapping our inner strength. Then we will create a welcoming space and be
‘the crescent moon put up over the gate to the festival’ for the students who
enter our classes.
Sources:
Barks, Coleman, A YEAR WITH RUMI: Daily Readings.
Harper Collins, 2006.
Burke, Amber, "Inspire
Your Teaching Language with the Yamas and Niyamas." Yoga
International on-line
magazine, 2/19/2015.
Iyengar, B.K.S., Light
on the Yoga Sutras of Patanjali. The
Acquarian Press, 1933.
Jois, R. Sharath, Astanga
Yoga Anusthana. KPJAYI MYSORE 2013.
Lasater, Judith Hanson
& Ike K., What We Say Matters: Practicing Nonviolent Communication. Rodmell
Press, 2009.
Website
postings YOGA FOR HEALTHY AGING - feedproxy@google.com
[1] BKS Iyengar, Light on the Yoga Sutras
of Patanjali, 25.
[2] BKS Iyengar, Light on the Yoga Sutras
of Patanjali, 105.
[3] Yoga for Healthy Aging, website posting
March 5, 2015 by Nina, 8 Essential Yoga Concept
[5] R. Sharath Jois, Astanga Yoga
Anusthana, 2013.
[6] Coleman Barks, A YEAR WITH RUMI: Daily
Readings, Harper Collins, 2006. pg. 96.
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