Hi!
I'm rather new to yoga, and even fresher to this forum, so please bear with me if I'm out of line posting these tedious ramblings on some thoughts I've had lately.
For those who might not want to read through all of this message: My conclusion is that I think we need more yama and niyama in practice, but I do realize that the implementation of such an approach might be a rather sensitive matter, for teachers and students alike. On the other hand, I think the possible benefits far outweigh the difficulties.
Always be grateful to your teachers, and their teachers, for teaching you the wonderful gift of yoga; yet another chance to rediscover your fullest potential on all levels of human consciousness - physical, psychological, and spiritual. And always finish your practice with a feeling of happiness, peace and benevolence towards all beings. If I am not mistaken, this is the essence of the opening and mangala (auspicious) mantras in Ashtanga Yoga - and for some beginner students it might be the only little bit of yoga ethics they come in contact with for years to come, though I hope that is not usually the case.
I do not personally agree completely with the "99 % practice and 1 % theory" principle of Sri K. Pattabhi Jois - or rather what a lot of people seem to think this principle means - and after all, I reckon it is more of a saying for guidance than an absolute rule. I think it may work swell for about 1 % of the population to only "practise, practise, practise" (implicitly only doing asana, the third limb of Ashtanga Yoga) and not so well to really badly for about 99 % of us; particularly if you do not have a really great teacher, and a close/trusting relationship with that teacher. This is also extremely true if you are competitive by nature, or simply have grown up in a culture that strongly encourages winning, and rewards every behaviour of trying very hard to do difficult things - no matter if you actually are able or ready to do it or not - or if your temper/psyche is slightly imbalanced. I might of course be exaggerating the numbers, to get my point through. I might even be wrong and misconstruing the method of Pattabhi Jois. To me, practice means to put the science of yoga into action, and if you are a rather slow learner, like I am, you may need to consult theory again to get it right - maybe initially shifting the ratio closer to 95 % practice and 5 % theory, i.e. at least for some people who are new to Ashtanga Yoga - my main point being that we should practise all limbs of Ashtanga Yoga, just as the asanas challenge us to use our whole body, and the full potential of our psyche.
"Many people are under the impression that yoga is fit only for those who are free from passions and attachment. While it is true that some aspects of yoga are pertinent to ascetics alone, many others have common application. Various postures, breathing techniques, and other restraints and self controls contribute not only to physical health, but to mental health as well.
A knowledge of these various restraints and controls is necessary to the practice of yoga." -- "Yoga is an ethic, discipline, and path of spiritual life. Its aim is the purification of the mind and body. It is a perfect way of life." Prof. (N.A. Nikam, M.A.; Vice-Chancellor, University of Mysore; 9th Feb. 1962 - from Yoga Mala, page vi-vii)
I may not be a scholar of sacred Indian texts, or an experienced yoga practisioner - so I am really not the best suited man to interpret the Yoga Sutras of Patanjali (I don't even know what translation to use), or the method of Sri K. Pattabhi Jois - but I am convinced that the asana practice needs to be tempered by a healthy attitude, and I think that the limbs of Yama and Niyama are essential to developing the third limb (which is the asana practice), as well as to developing the other limbs (Yama is moral codes; self restraints or commandments of universal duty, regardless of race, place, time or circumstance. Niyama is self purification and study; personal/internal observances or what to do [Patanjali, Yoga Sutras, 2:30-32]). I strongly believe the three first limbs need to be practised together - otherwise it's not really following the tradition of Patanjali, and it's not complete ashtanga, but it rather tends to become ekam-anga or single-minded/unintelligent yogasana. Of course the third limb is crucial for the development of all the other limbs, but to entirely leave the other limbs aside, as if you have no clue what they are even about, and just practise asana for a long time (maybe many years) can be a decisively big mistake; one that you naturally are free to make. I think the Yama and Niyama should be considered as soon as the student starts doing the Mysore self practice, when leaving the led beginners class. If the student has a basic knowledge of the moral philosophy in yoga right from the start, this will be an invaluable guide in practising asana, resulting in a gradual understanding and steady pursuit of yama and niyama, and a really solid foundation for the entire yoga practice - of all subsequent limbs. All the same, this must not be an external imposition of morality, as judgemental or fanatical moralism is not in any way a yogic path. It is an ethic that evolves in the practice of yoga, and studying the Yoga Sutras of Patanjali, the benefits (to humanity as well as to the student and one's practice) should be obvious to anyone who is struggling with their own practice and personal development [Patanjali, 2:33-45]. To my knowledge, Pattabhi Jois never said something like 'forget about yama and niyama, and only do asana'. And when Guruji said "Practise!", I firmly believe he meant practise (ashtanga) yoga - not to do this special Indian gymnastics without care for yourself or others.
Excellence in yama and niyama does not magically spring forth from the asana practice, no matter how great and insightful the yoga shala etiquette (or the teacher) may be, and eventually all limbs are to be practised concurrently and intentionally, as the ability of the student grows. And likewise, to some degree, pranayama and all the internal limbs, are (or should be) practised even by a beginner. Sense control and concentration is actually practised more intensily by including dristhi (gazing points) in the asana practice. This should be fostered from early on, while at the same time it is not the first thing to learn. And even though there are many kinds of pranayama - that should only be learnt under the guidance of a teacher/guru (traditionally after learning all Intermediate or Advanced A postures) - the most basic one in Ashtanga is the ujjayi breath. This breath is easily achieved by standing with hands on your knees; breathe out (rechaka), take your chin to your chest, and breathe in (puraka). Let the exhalation be as long as the inhalation, following each other like long waves on a beach. Try to maintain this breath throughout your practice, except in the last asana, when taking rest. It helps to smile a bit. Doing yoga might be hard sometimes, but doing it right you are happy and smiling, with a rather relaxed and focused attitude. And try as best as you can not to sound like a constipated percolator. "Initially, the sound of the breath may be a little exaggerated and raspy by over squeezing the glotis, eventually becoming both soft and steady. A soft, consistent sound aids the consistent flow of breath and helps to build heat in the body, ideal for any asana practice. The heat produced is not only conducive for stretching, but cleans and purifies the body through the sweat. It should be noted that the breath should be as gentle as possible to keep it natural and organic. Avoid being forceful, otherwise this imposition will develop constraints rather than freedoms." [Sweeney, p. 5]
"The practice becomes well-grounded [firmly rooted] when continued with reverent devotion [cultivated in the right way (skillfully)] and without interruption over a long period of time" [Patanjali, Sutra 1:14]. To me this means that the practice must not be done carelessly, like if it was any other physical exercise - though taking it or yourself too seriously, like too much attention to detail, would be yet another mistake if it borders on neurotic obsession, i.e. attachment [1:15]. "The fruits of yoga mature with patience and care" [David Swenson (1999): Ashtanga Yoga: The Practice Manual, p. 14, 2007 Edition] - these fruits also only arrive through "faith, application [energy], mindfulness [memory], awareness [oneness/integration] and insight [wisdom]" [Patanjali, Sutra 1:20]. The true nature of the self does not manifest like it should by just bending your limbs in different shapes, by brute force or by hurting yourself over and over again, or even by perfectly performing the breathing, gazing and gymnastics of the asanas - though the chance probably increases dramatically by the latter. I don't believe this approach to be at all contrary to Pattabhi Jois' teachings but rather a necessary adjustment or clarification of the method for people of another cultural background than Mysore, India. I think that a basic understanding of yama and niyama is taken for granted, as a self-evident prerequisite that hardly anybody really talks about, like if it is too sensitive to even mention during practice. But I find that it is all too common for competitive and athletic people to be drawn to Ashtanga Yoga, but then not being able to develop their practice and attitudes in a good way. The poisons to meditation and any yoga practice tend to become huge stumbling blocks that set all kinds of people back in their development, over and over again. The poisons, aka "obstacles" or "distractions of the mind" are: lust, anger, delusion, greed, envy and laziness; or as Patanjali put it: disease, lethargy, doubt, carelessness, lack of enthusiasm, laziness, mind-wandering, missing the point, instability - and ignorance, egoism, attachment, aversion, and the desire to cling to life... [Yoga Sutras 1:30, 2:3 and 2:34]. This is of course also a natural part of the process in yoga - something one needs to go through - well still, some guidance is all the better. There needs to be a cultivation of wholesome thoughts - and why not intentionally integrated in practice where and when appropriate - to overcome the distractions of the mind.
If you practise running for maximum endurance - or training for maximium strength by heavy lifting etc - you will get further faster by exhausting yourself, and by using your anger and frustration as a driving force; usually the more you push, the better the workout, simplistically speaking. This is not at all the case in yoga. If you practise yoga like that, it is not a matter of if, but when, you will injure yourself. Probably within a year or two - or in a week. Though on the surface, yama and niyama may just look like a set of stodgy old rules or commandments, they in fact themselves hold the key to real transformation in life. I believe that is why the Maharishi Patanjali placed these limbs (means of yoga) first along the path to yoga.
Do not take the path of least resistance - it will probably set you back.
Do not push yourself too hard - it will definitely set you back.
Thank you for reading /Iraputra
I'm rather new to yoga, and even fresher to this forum, so please bear with me if I'm out of line posting these tedious ramblings on some thoughts I've had lately.
For those who might not want to read through all of this message: My conclusion is that I think we need more yama and niyama in practice, but I do realize that the implementation of such an approach might be a rather sensitive matter, for teachers and students alike. On the other hand, I think the possible benefits far outweigh the difficulties.
Always be grateful to your teachers, and their teachers, for teaching you the wonderful gift of yoga; yet another chance to rediscover your fullest potential on all levels of human consciousness - physical, psychological, and spiritual. And always finish your practice with a feeling of happiness, peace and benevolence towards all beings. If I am not mistaken, this is the essence of the opening and mangala (auspicious) mantras in Ashtanga Yoga - and for some beginner students it might be the only little bit of yoga ethics they come in contact with for years to come, though I hope that is not usually the case.
I do not personally agree completely with the "99 % practice and 1 % theory" principle of Sri K. Pattabhi Jois - or rather what a lot of people seem to think this principle means - and after all, I reckon it is more of a saying for guidance than an absolute rule. I think it may work swell for about 1 % of the population to only "practise, practise, practise" (implicitly only doing asana, the third limb of Ashtanga Yoga) and not so well to really badly for about 99 % of us; particularly if you do not have a really great teacher, and a close/trusting relationship with that teacher. This is also extremely true if you are competitive by nature, or simply have grown up in a culture that strongly encourages winning, and rewards every behaviour of trying very hard to do difficult things - no matter if you actually are able or ready to do it or not - or if your temper/psyche is slightly imbalanced. I might of course be exaggerating the numbers, to get my point through. I might even be wrong and misconstruing the method of Pattabhi Jois. To me, practice means to put the science of yoga into action, and if you are a rather slow learner, like I am, you may need to consult theory again to get it right - maybe initially shifting the ratio closer to 95 % practice and 5 % theory, i.e. at least for some people who are new to Ashtanga Yoga - my main point being that we should practise all limbs of Ashtanga Yoga, just as the asanas challenge us to use our whole body, and the full potential of our psyche.
"Many people are under the impression that yoga is fit only for those who are free from passions and attachment. While it is true that some aspects of yoga are pertinent to ascetics alone, many others have common application. Various postures, breathing techniques, and other restraints and self controls contribute not only to physical health, but to mental health as well.
A knowledge of these various restraints and controls is necessary to the practice of yoga." -- "Yoga is an ethic, discipline, and path of spiritual life. Its aim is the purification of the mind and body. It is a perfect way of life." Prof. (N.A. Nikam, M.A.; Vice-Chancellor, University of Mysore; 9th Feb. 1962 - from Yoga Mala, page vi-vii)
I may not be a scholar of sacred Indian texts, or an experienced yoga practisioner - so I am really not the best suited man to interpret the Yoga Sutras of Patanjali (I don't even know what translation to use), or the method of Sri K. Pattabhi Jois - but I am convinced that the asana practice needs to be tempered by a healthy attitude, and I think that the limbs of Yama and Niyama are essential to developing the third limb (which is the asana practice), as well as to developing the other limbs (Yama is moral codes; self restraints or commandments of universal duty, regardless of race, place, time or circumstance. Niyama is self purification and study; personal/internal observances or what to do [Patanjali, Yoga Sutras, 2:30-32]). I strongly believe the three first limbs need to be practised together - otherwise it's not really following the tradition of Patanjali, and it's not complete ashtanga, but it rather tends to become ekam-anga or single-minded/unintelligent yogasana. Of course the third limb is crucial for the development of all the other limbs, but to entirely leave the other limbs aside, as if you have no clue what they are even about, and just practise asana for a long time (maybe many years) can be a decisively big mistake; one that you naturally are free to make. I think the Yama and Niyama should be considered as soon as the student starts doing the Mysore self practice, when leaving the led beginners class. If the student has a basic knowledge of the moral philosophy in yoga right from the start, this will be an invaluable guide in practising asana, resulting in a gradual understanding and steady pursuit of yama and niyama, and a really solid foundation for the entire yoga practice - of all subsequent limbs. All the same, this must not be an external imposition of morality, as judgemental or fanatical moralism is not in any way a yogic path. It is an ethic that evolves in the practice of yoga, and studying the Yoga Sutras of Patanjali, the benefits (to humanity as well as to the student and one's practice) should be obvious to anyone who is struggling with their own practice and personal development [Patanjali, 2:33-45]. To my knowledge, Pattabhi Jois never said something like 'forget about yama and niyama, and only do asana'. And when Guruji said "Practise!", I firmly believe he meant practise (ashtanga) yoga - not to do this special Indian gymnastics without care for yourself or others.
Excellence in yama and niyama does not magically spring forth from the asana practice, no matter how great and insightful the yoga shala etiquette (or the teacher) may be, and eventually all limbs are to be practised concurrently and intentionally, as the ability of the student grows. And likewise, to some degree, pranayama and all the internal limbs, are (or should be) practised even by a beginner. Sense control and concentration is actually practised more intensily by including dristhi (gazing points) in the asana practice. This should be fostered from early on, while at the same time it is not the first thing to learn. And even though there are many kinds of pranayama - that should only be learnt under the guidance of a teacher/guru (traditionally after learning all Intermediate or Advanced A postures) - the most basic one in Ashtanga is the ujjayi breath. This breath is easily achieved by standing with hands on your knees; breathe out (rechaka), take your chin to your chest, and breathe in (puraka). Let the exhalation be as long as the inhalation, following each other like long waves on a beach. Try to maintain this breath throughout your practice, except in the last asana, when taking rest. It helps to smile a bit. Doing yoga might be hard sometimes, but doing it right you are happy and smiling, with a rather relaxed and focused attitude. And try as best as you can not to sound like a constipated percolator. "Initially, the sound of the breath may be a little exaggerated and raspy by over squeezing the glotis, eventually becoming both soft and steady. A soft, consistent sound aids the consistent flow of breath and helps to build heat in the body, ideal for any asana practice. The heat produced is not only conducive for stretching, but cleans and purifies the body through the sweat. It should be noted that the breath should be as gentle as possible to keep it natural and organic. Avoid being forceful, otherwise this imposition will develop constraints rather than freedoms." [Sweeney, p. 5]
"The practice becomes well-grounded [firmly rooted] when continued with reverent devotion [cultivated in the right way (skillfully)] and without interruption over a long period of time" [Patanjali, Sutra 1:14]. To me this means that the practice must not be done carelessly, like if it was any other physical exercise - though taking it or yourself too seriously, like too much attention to detail, would be yet another mistake if it borders on neurotic obsession, i.e. attachment [1:15]. "The fruits of yoga mature with patience and care" [David Swenson (1999): Ashtanga Yoga: The Practice Manual, p. 14, 2007 Edition] - these fruits also only arrive through "faith, application [energy], mindfulness [memory], awareness [oneness/integration] and insight [wisdom]" [Patanjali, Sutra 1:20]. The true nature of the self does not manifest like it should by just bending your limbs in different shapes, by brute force or by hurting yourself over and over again, or even by perfectly performing the breathing, gazing and gymnastics of the asanas - though the chance probably increases dramatically by the latter. I don't believe this approach to be at all contrary to Pattabhi Jois' teachings but rather a necessary adjustment or clarification of the method for people of another cultural background than Mysore, India. I think that a basic understanding of yama and niyama is taken for granted, as a self-evident prerequisite that hardly anybody really talks about, like if it is too sensitive to even mention during practice. But I find that it is all too common for competitive and athletic people to be drawn to Ashtanga Yoga, but then not being able to develop their practice and attitudes in a good way. The poisons to meditation and any yoga practice tend to become huge stumbling blocks that set all kinds of people back in their development, over and over again. The poisons, aka "obstacles" or "distractions of the mind" are: lust, anger, delusion, greed, envy and laziness; or as Patanjali put it: disease, lethargy, doubt, carelessness, lack of enthusiasm, laziness, mind-wandering, missing the point, instability - and ignorance, egoism, attachment, aversion, and the desire to cling to life... [Yoga Sutras 1:30, 2:3 and 2:34]. This is of course also a natural part of the process in yoga - something one needs to go through - well still, some guidance is all the better. There needs to be a cultivation of wholesome thoughts - and why not intentionally integrated in practice where and when appropriate - to overcome the distractions of the mind.
If you practise running for maximum endurance - or training for maximium strength by heavy lifting etc - you will get further faster by exhausting yourself, and by using your anger and frustration as a driving force; usually the more you push, the better the workout, simplistically speaking. This is not at all the case in yoga. If you practise yoga like that, it is not a matter of if, but when, you will injure yourself. Probably within a year or two - or in a week. Though on the surface, yama and niyama may just look like a set of stodgy old rules or commandments, they in fact themselves hold the key to real transformation in life. I believe that is why the Maharishi Patanjali placed these limbs (means of yoga) first along the path to yoga.
Do not take the path of least resistance - it will probably set you back.
Do not push yourself too hard - it will definitely set you back.
Thank you for reading /Iraputra
