Discovering The History And Concepts Of Different Branches of Yoga
Posted by on Mar 10, 2010
History of Hatha Yoga: The history of hatha yoga goes back in the fifteenth century India when Yogi Swatmarama, a sage during those times, introduced it as a form of “a stairway to the heights” of Raja Yoga which is the preparatory stage of physical purification that makes the body fit for the practice of higher form of meditation. Hatha yoga is also known to be called as “hatha vidya” and the word “hatha” is a combination of the words, “ha” which means sun “tha” that means moon and they are said to refer to the prinicipal “nadis” or the energy channels of the body and must be fully operational to attain the state of “dhyana” or a certain aspect of meditation.
Some people may link that the origins of hatha yoga which dates back in the tenth or eleventh century with Goraknath, a yogin during those times. However, the oldest surviving text about hatha yoga is the Hatha Yoga Pradipika by yogin, Yogi Swatmarama. The text is said to be taken from old Sanskrit writings and personal yogin experiences of the yogin himself. The text relates about shatkarma, asana, pranayama, chakras, kundalini, bandhas, kriyas, shakti, nadis, and mudras among others.
Concept of Hatha yoga: The total concept of the traditional hatha yoga is a holistic yogic path comprising of moral disciplines, physical exercises, breath control, and meditation. The hatha yoga that is widely practiced and popular in the western countries mainly composed of the “asanas” or postures and other exercises.
Hatha yoga is only one of the two concepts of yoga that concentrates on the physical culture and the other yoga is the Raja yoga but both of these are referred to as Ashtanga yoga. The main difference is that the Raja yoga concentrates more on the “asanas” or postures to get the body ready for a prolonged meditation that concentrates mainly on the meditative “asana” poses. The hatha yoga on the other hand concentrates on balancing the mind and body through physical exercises, controlled breathing, and calming the mind through meditation and sheer relaxation.
Different positions or postures are recommended by practitioners to help lessen or avoid health problems ranging from constipation through cancer. It was said that it helps to reduce stress, pressure, and other mental worries that people today are frequently exposed to.
History of Karma Yoga
Karma yoga also known as Buddhi Yoga or the “discipline of action” is centered on the teachings of the Bhagavad Gita, a sacred Sanskrit scripture of Hinduism. One of the four pillars of yoga, Karma yoga concentrates on the adherence to duty (dharma) while remaining detached from the reward. It states that one can attain Moksha (salvation) or love of God (bhakti) by performing their duties in a selfless manner for the pleasure of the Supreme. Karma Yoga is an inherent part of many derivative types of yoga, such as Natya Yoga.
Concept Of Karma Yoga
The word Karma is mentioned from the Sanskrit Kri, meaning ‘to do’, in its most basic sense karma simply means action, and yoga translates to union. Therefore, Karma yoga literally translates to the path of union through action. It is described as a way of acting, thinking and willing by which one acts in accordance with one’s duty (dharma) with no consideration of personal selfish desires, likes or dislikes, i.e. acting without being emotionally involved to the fruits of one’s deeds.
In the case of Arjuna in the Gita, this translated to his fighting in the oncoming war to uphold the righteous cause in accordance with his duty as a warrior; even if out of compassion, he did not want to battle with his relatives and teachers on the other side.
Krishna then goes on to tell how Arjuna should surrender the fruits of his actions (good or bad) to himself (as the Supreme Person or avatara) :
Krishna describes that allocated work done without expectations, motives, or anticipation of its outcome purifies one’s mind and slowly makes an individual fit to see the value of reason. He states that it is not necessary to remain in external solitude, or actionless, in order to practice a spiritual life, with the state of action or inaction is solely determined in the mind.
In order to attain the perfection of life, Krishna describes it is important to control all mental desires and tendencies to enjoy pleasures of the senses. The practice of Karma Yoga in everyday life makes an individual fit through action, meditation and devotion to sharpen his reasoning, develop intuitive power of acquiring knowledge and to transcend the mind itself.
History Of Raja Yoga
Raja Yoga also known as Classical Yoga or simply Yoga is one of the six orthodox (astika) schools of Hindu philosophy, being described Patanjali in his Yoga Sutras. It is also occasionally referred to as A??anga (eight-limbed) yoga because there are eight aspects to the path to which one must attend. Raja yoga is concerned primarily with the cultivation of the mind using meditation (dhyana) to further one’s acquaintance with reality and finally achieve liberation.
The term Raja Yoga is a retronym, introduced in the 15th century Hatha Yoga Pradipika to differentiate the school based on the Yoga Sutras from the new current of Hatha Yoga.
Concept of Raja Yoga
Raja-Yoga is principally concerned with the mind. The mind is traditionally perceived as the ‘king’ of the psycho-physical structure which does its bidding (whether or not one has realized this). Because of the relationship between the mind and the body, the body must be ‘tamed’ first through self-discipline and purified by various means (see Hatha Yoga). A good level of overall health and psychological integration must be achieved before the deeper aspects of yoga can be pursued. Humans have all sorts of addictions and temptations and these preclude the attainment of tranquil abiding (meditation). Through restraint (yama) such as celibacy, abstaining from drugs and alcohol and careful attention to one’s actions of body, speech and mind, the human being becomes well to practise meditation. This yoke that one puts upon oneself is the alternate meaning of the word yoga.
Patanjali’s Yoga Sutras start with the statement yogas citta-vtti-nirodha (1.2), “yoga limits the oscillations of the mind”. They proceed on to detailing the ways in which mind can create false ideations and advocate meditation on real objects, which process, it is said, will lead to a spontaneous state of quiet mind, the “Nirbija” or “seedless state”, in which there is no mental object of focus. Practices that serve to maintain for the individual the ability to check this state may be considered Raja Yoga practices. Thus Raja Yoga encompasses and differentiates itself from other forms of Yoga by encouraging the mind to avoid the sort of absorption in obsessional practice (including other traditional yogic practices) that can generate false mental objects. In this angle, Raja Yoga is “king of yogas”: all yogic practices are seen as potential tools for obtaining the seedless state, itself considered to be the first point in the quest to cleanse Karma and obtain Moksha or Nirvana. Traditionally, schools of yoga that label themselves “Raja” offer students a mix of yogic practices and (hopefully) this philosophical viewpoint.
Cindy Heller is a professional writer. Visit varicose vein cures to learn more about the history of yoga and other different types of yoga.
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The Secret About Yoga
Posted by on Mar 9, 2010
Power Yoga, Hatha Yoga, Basic Yoga, Bikram Yoga, Karma Yoga, Bhakti Yoga: No, it’s not the little green dude from STAR WARS. And no, as some tend to be easily confused, it doesn’t come in flavors. So what, in essence, is Yoga? I’m glad you’re thinking along those lines… let’s take a little journey to India.
Etymology of the Word Yoga
Derived from the ancient tongue of Sanskrit, yuj, the root of the modern and contemporary term of yoga, carries with it many different meanings. Yuj itself would be considered a verb in many Latin-based languages, meaning “to control,” “to concentrate on” or “to yoke.” It has been concluded that other meanings represent the action of a uniting or joining, as well as conceptual definitions of a “mode, manner or means.”
History of Yoga
When considering the root of the word yoga, it is easier to grasp its original intention. Originating in India, Yoga is in actuality not just something, but some things. The ancient practices that are still utilized today are believed to offer great insight and spiritual enlightenment as to the very nature of existence, through a process of deep meditation. It has many ties to personal beliefs as well as popular world religions.
The dates of such a practice have been traced as far back as 3000 BC, where archaeologists have found multiple seals of the Indus Valley Civilization depicting individuals and god-like beings in meditative postures. As early as 900 BC, ascetic practices were recorded in the Brahmanas, part of the Vedas.
As time passed, evidence of practices in the Hindu religion became more prominent. This was especially true, as this concept of what is now considered “yoga” continued to grow and change as is evidenced in the middle Upanishads c. 400BC. Further “defined” by the Bhagavad Gita (c. 200BC), which translates to “The Song of the Lord” and which offers the first glimpse of a “codified” yoga, the book included many meanings to the modern term, yet focused on on three: Karma Yoga, Bhakti Yoga and Jnana Yoga.
Different Types of Yoga
As the practice of yoga grew throughout India, it would become integral to everything from Hindu and Buddhist religious practices, the reaching of Moksha or to simply offer better overall health and physical performance through the practice of posturing. Presently, an individual looking to participate in the practice of yoga can find several different types, all of which are all generally based on a series of Asana, or “sitting postures.”
Yoga practices such as Hatha Yoga (Ha meaning sun and Tha meaning moon — and if found in certain Sanskrit dictionaries, Hatha = Forceful), is what the Western world has widely accepted as “yoga,” and is practiced for physical and mental health throughout that part of the globe. Hatha takes on new meaning for those looking for religious and mental enlightenment through the practice of yoga, as it was developed as, for lack of better terms, a stepping stone to Raja/Astanga Yoga.
Power Yoga and Bikram Yoga
Several yoga practices have become popular in the western world, an include both power yoga and Bikram yoga. Power Yoga, depending on the instructor, is simply a method in which the postures are repeated, and/or held longer, in order to create a strength training program out of a yoga class or private study.
Bikram Yoga is also known as Hot Yoga, and was developed by Bikram Choudhury. It is generally practiced in a room that is heated to 105 degrees Fahrenheit, with a relatively low humidity. The class is then led through a series of 26 postures. Due to the heat, the elasticity of the muscles are released to their full potential (based on each individual’s personal potential), as the class continues. Such a class is great for muscle and mental endurance training, as well as for working on flexibility.
Goals and Point of a Yoga Practice
From enlightenment to tighter buns, yoga goals are as unique as the individual. Several people have strayed from practicing yoga because it has been derived from spiritual practices. Of course that’s not a bad thing, but apparently some people are worried that they’ll melt if they tune into something deeper than their biceps and triceps.
Truth be told, if you want faster results in a weight training program, or in a weight loss program, consider getting into a few yoga classes each week. Everyone from “Suzie Homemaker” in the Midwest to elite dancers in NYC, will experience that the more “types” of exercise you throw at the human body, the faster and more positive the muscles respond. This has to do with a little something known as Muscle Confusion.
Yoga Equipment
You don’t need to take out a second mortgage to snag some great yoga equipment, and it all starts with a mat. Cheap enough and worth every penny! Guys new to the practice of yoga might catch themselves thinking, “I’ll just tough it out on the hardwood….” Nope. It’ll cost you less than 15 bucks, and save your knees and elbows from a terrible fate.
Going one step further, if you’re the type of person who sweats a lot during physical exertion, consider a simple yoga mat blanket. Not only are blankets nice for absorbing sweat, water from a bottle, lotion from your hands, etc., they are a must if you’re considering a Bikram class. As fun as “Slip ‘n’ Slides” are, that’s the last thing you want your yoga mat to become during class.
Yoga Straps and Yoga Blocks are also very helpful for maintaining poses for longer durations while avoiding muscle strain in the process, and can be of great help to newcomers and the experienced alike.
List of Basic Yoga Poses
Uttanasana – Standing Forward Bend or Bend
Paschimottanasana – Intense stretch of the west
Adho Mukha Svanasana [http://www.greeneggsandplanet.com/blog/get-fit/yoga-adho-mukha-svanasana-downward-dog] – Downward Facing Dog
Bhujangasana – Cobra
Dhanurasana – Bow
Halasana – Plow
Vajrasana – Diamond Pose
Shavasana – Corpse Pose
Trikonasana – Triangle Pose
Virabhadrasana I – Warrior I Pose
Virabhadrasana II – Warrior II Pose
Tadasana [http://www.greeneggsandplanet.com/blog/get-fit/yoga-pose-tadasana-mountain-pose] – Mountain Pose
Balasana – Child’s Pose
Virasana
List of Advanced Yoga Poses
Bakasana – Crow/Crane Pose
Garudasana – Eagle Pose
Tittibhasana – Firefly Pose
Shirsasana – Head Stand
Pada Galavasana – Flying Crow Pose
Natarajasana – King Dancer Pose.
Matty Byloos writes and manages the Green Blog known as: Easy Ways to Go Green, as well as the Organic Food Blog: Organic Eating Daily
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Yoga – Misunderstood So Far
Posted by on Mar 8, 2010
Yoga is the only methodology available with the humanity which has anatomized the human existence without opening a human body. It is the oldest and the deepest psychology of the human existence. It is unlike the present day psychology which studies only the mind of the subjects. Yoga is not constrained to the personality, mind or any aspect of mind of people; rather it gives a complete description of the whole existence of the humanity, its mental fabric and a methodology to transcend it.
Yoga in itself has been a diverse field. In Indian philosophy many a schools attach themselves to Yoga. Ashtangik Yoga, Gyan Yoga, Bhakti Yoga, Karma Yoga, Raja Yoga, Hatha Yoga, Kundalini Yoga, Mantra Yoga and Tantra Yoga are a few schools attached to Yoga. This article constrains itself to the Ashtangik Yoga only. In this article term Yoga will refer to the Ashtangik Yoga as propounded by Patanjali in Yoga Sutra.
Whatever practical about a human being can be said about his physic, psyche, mind and Chetna (in English no better word than awareness is available for this) is there in Yoga Sutra. Yoga Sutra starts with the proposition that the mind’s expositions (Vritti) are attracted to the worldly objects (Vishayas) and by confining mind’s expositions from being attracted to the worldly objects a seeker can realize his existence and hence liberate himself from this world’s afflictions.
The difference in the approaches of the Indian Yoga and the modern psychology is because of the differences of visions of the two schools. The modern psychology begins with the hypothesis that the Psychology is the science of the mind; that the human mind is the most complex machine on Earth; that it is the source of all thoughts and behaviour. The modern psychology believes that there is a mind and it has to be in consonance with some prototype mind. The modern psychology believes that the mind can be and usually is sick; its sickness can be cured. The real minds have tendencies. These tendencies of a real mind can be molded. A mind can be trained and can be taken to some sort of proximity of that prototype mind.
Yoga views the mind differently. For it a mind can not be infected by sickness but it is a sickness in itself. It cannot be cured because it has this form of sickness as an essence for the physical existence. Physical existence is not possible without the mind. Yoga does not speak of ‘a mind’ rather its subject matter is ‘the mind’. Modern psychology studies, treats and cures an individual mind while Yoga is for the generality of mind. Psychology is particular in approach and it discovers generality from particularity. In Yoga the mind in general is explained and a particularity approached from the generality.
For Yoga the mind is an obstacle in the path of self realization. This obstacle of mind is very much intrinsic and an essential ingredient of the creation (the Srishti). To attain your absolute state you have to transcend the mind. Yoga does not prefer wasting its time in curing a sick mind to make it healthy. There is nothing like a healthy mind in Yoga’s vision.
Yoga’s vision starts with a proposition – confining mind’s exposition from being allured by the worldly objects is Yoga i.e. Yogashchitvritti nirodhah. For the self realization, the Yoga has proposed an Eight Fold Path called Ashtangik Yoga. Its Eight Fold Path consists of: Yama, Niyama, Aasan, Pranayam, Pratyahar, Dhaarna, Dhyan and Samaadhi. Non Violence (Ahimsa,), Truth (Satya), Not stealing other’s property (Asteya), Not retaining the surplus things (Aparigrah) and a good Sexual behaviour (Brahmcharya) are five Yamas. Practicing these five Yamas makes your surrounding healthy and peaceful. By and large these five Yamas are the five cures of basic ulterior tendencies which cause disputes in your neighbourhood. Yamas provide a calm and serene environment around you. Next it is the Niyama. Hygiene (Shauch), Contentment (Santosh), Effort (Tapah), Introspection (Swadhyaya) and Surrender to God (Ishwar Pranidhan) – these five are the Niyamas. Once a calm environment is attained by practicing Yamas, the next step is the personal purification through these five Niyamas. The Yoga proceeds step by step.
First it prescribes for a healthy environment and then for the personal purification of the seeker.
The third stage of Yoga is Aasan. An Aasan is a posture in which your body becomes stationary. These days various gurus are available in the market, who prescribe these Aasans for a weight loss program. Yoga did not have any idea of weight loss in its conception. During the period the Yoga was compiled surplus calories was not a problem before the seeker. The problem of surplus calories is the problem of modern life style. The originator of Yoga would have not given a solution to a problem which was unknown to his time. The Aasans are meant for a more subtle purpose. In Aasan you sit with your fixed and stationary body. Through these Aasans the Yoga master wanted you feel the presence of a restless thought process inside that stationary body. Aasan is the most suitable form of practice which encounters you with the duality present ‘within you’. It makes you realize that you are not a body alone; that you are not limited to your physical dimensions; that “something” more subtle, more live, more pervasive is there inside your visible body. Thus Aasans for the first time makes you visualize your inner self.
Then it comes the Pranayam. The chief proponent of Yoga, Patanjali says – tasmintsati shvasprashvasyogargativichheda pranayam i.e. visualizing inhale and exhale separately and distinctly is Pranayam. Different forms of Pranayam made available by the modern Gurus were never described by Patanjali the great master. Pranayam is the beginning of the internal journey going to be attained through Yoga. Patanjali had a unique approach to go inside. He chose the easiest route through breathing. The seekers who practice Yoga must have experience the relationship between your breaths and your thoughts. When you inhale your thoughts are more itinerant than you exhale. When a new seeker starts meditation and goes inside deeper often he feels his breathing as being stopped. This is the conjunction between your breathing and your thoughts. Yoga has termed your breathing as your Praña. Pranayam is the visualization of Praña. Hence it is the visualization of your itinerant thoughts.
Upto the end of this fourth stage Yoga has completed one half of the journey; the outer journey. Henceforth the Yoga enters inside the seekers. Next stages of Yoga are meant for an internal transformation. Pratyahar, Dhaarna, Dhyan and Samaadhi are four milestones on the internal highway. The part of mind which is enchanted to the outer worldly objects has been named as Chitta in Yoga. Chetna meaning something near awareness in English is derived from this Chitta. As body is the subject matter of the outer expedition of Yoga, Chitta is the subject matter of internal exploration through Yoga.
Eyes are to see, ears are to hear and so on. Yoga says it is the nature of the eyes to see the things in the world. It is the nature of the ears to hear the sounds from the world. The same is true for the other senses. The senses have a natural tendency of being attracted by the worldly objects. This is an outward flow; an outward flow of your Chitta. This is the tendency or affinity of Chitta which flows from inside you to the objects; the Yoga calls it the Vritti. Yoga says that the mind has a natural tendency or affinity to be attracted by the worldly objects. This outward motion of your mind creates a bipolarity with you at one end and the world at the other. The Chitta is an abstract entity and is not perceivable as are the worldly objects. Hence out of the bipolarity only the worldly objects are visible. The viewer i.e. the Chitta forgets himself and keeps remembering only the vision i.e. the visible objects. The Chitta starts living in thoughts.
These thoughts are nothing but either your memories or your imaginations about future. Thoughts originate either from your past experience or from your mental permutations – combinations of your imaginations. The past is passed and is not existent. The future has not happened so far and hence it is also not existent. Both the past and the future are non existent. You live, through your thoughts only in past and the future. You try to exist in non existent entities. This is the only fallacy of the mankind from which Yoga wants you to get rid of.
You are never in your present. You usually do not observe you because of your sleep. You have forgotten of yourself. You are not aware of yourself. You know yourself only as much others know about you. You know your name; a few relationships; your office; your money and your thoughts etc. At night when you sleep all these particulars of you are forgotten but you still remain alive. It shows that you are more than your name, your relationships, your office, your money and your thoughts. What is that more? What is your essence? You are not aware of it. You are in deep sleep about your existence nevertheless your eyes may be opened. Yoga awakens you towards you.
It its early phase of journey, Yoga has shown you that in your common life, in your unawakened life you exist as a dichotomy or a bipolarity (as used in other articles in this section).
In Pratyahar Yoga speaks of getting rid of the psychological addictions of senses. A mirror shows you your image. It shows when you rose up from the bed in early morning, it shows when you are untidy, it shows when you comb hair, it shows you after your make up. It shows you all the times without any hesitation, without adding anything in you or subtracting from you. It has no hesitation of time, frequency or any other factor. You come in front of it and it shows you in return. No deference, no disdain; no temptation no escape simply a reflection. Yoga says your senses should reflect the world in the same way with No deference, no disdain; no temptation no escape simply a reflection of the world. This is Pratyahar.
Some thinkers have described it otherwise also. They say that seeker is to renounce the world. He has to withdraw his senses from the worldly objects. He has to take his sense away from the world. This view is difficult to be appreciated. Whenever you open your eyes they will receive the sensation of light. In jungle you may not be having houses, roads and vehicles but tress, grass, birds would be there. Sky is there. Your limbs are there. Yoga does not prescribe mutilation of senses. It speaks of non addicted senses. King Janak and Lord Krishna would have not attained the absolute knowledge (Brahamgyan) if this theory of mutilation of senses is resorted to. Pratyahar speaks of unaddicted vision.
This unaddicted vision i.e. Pratyahar liberates you of the dichotomy. You clearly see yourself and the world as two distinct and separable entities. Now the Yoga speaks of the potential of unification existing in you. Dhaarna, Dhyan and Samaadhi are the stages of existence. Dhaarna, Dhyan and Samaadhi are different in degrees and not in kind. The main difference among them is regarding the duration for which a seeker can stay in that state of existence. Therefore this article will discuss them under the common name – Dhyan. (However Patanjali has used a term Samyam for this)
To be continued…
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Yoga Misunderstood So Far.
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The Stratospheric Rise Of Yoga Brings Opportunities And Challenges
Posted by on Mar 6, 2010
Over the last 20 years, the popularity of yoga has increased from nearly no interest to being one of the most popular exercise regimes around. To match the increasing demand for yoga, more and more yoga centers are opening all the time. For those of us looking for something new, or just starting out for the first time, the choices can be daunting.
There are many different schools and styles of yoga including Iyengar, Ashtanga, power yoga, Bikram (hot), Kundilini, Viniyoga to name just a few. Although all of these schools of yoga essentially teach the same Hatha yoga asanas (yoga postures), the objectives of the class and the way the postures are performed and taught are very different for each.
In addition every yoga teacher has their own characteristics, emphasis and approach to teaching which affects the class and learning experience.
While so many choices can be daunting, it also means that there’s so much diversity, we’re bound to find a style and a teacher that we like. If we don’t like a school of yoga, or a yoga teacher – we can try something else.
While personal preference will guide much of our selection process both for the school of yoga and the teacher, finding an experienced and high quality teacher is the most important consideration.
Yoga teachers are not all created equal With the increasing popularity of yoga the demand for teachers and peoples desire to take their practice to the next level means that thousands of people take some kind of certification or registration each year. But with so many new teachers around, it’s impossible for them all to be to be of the highest standards.
In addition, the absence of formal regulation of the training and certification for yoga it’s difficult to know before a class how good a teacher will be. Without formal standards, an individual can become a teacher with very little personal yoga practice and experience. Experience is important for overall understanding but the amount of and quality of teacher training is also important. The quality of yoga teacher training courses and certification varies enormously. Currently certification can take from a year or more for some specializations to merely a 1 or 2 day intensive program. A 200 hour program of learning and supervised teaching practice is quite standard. What’s more the format can vary from retreats with formal examinations to correspondence courses and certification over the internet.
With the teacher being so important, and the options on teacher training so varied, the responsibility for selecting a high quality yoga teacher is passed to the students and should not be taken lightly.
So what makes a good teacher? The yoga instructor is elemental in setting the tone of the class. The teacher, their style of yoga and their approach to teaching, can not only determine whether you enjoy a session, but whether you like yoga at all. But more than that the yoga teacher, the routines they teach and the quality of their teaching will control how much benefit we get from the practice.
While there are many complexities that determine whether we enjoy a class, there are two things a yoga teacher must always do.
The teacher must guide our practice on a macro-level with a well rounded practice. It is important that we develop our bodies in a balanced and uniform manner which means in a single session we should develop strength, flexibility to all muscles and joints without over emphasis on one area that could lead to strains and injury. On top of this it’s important perform balancing poses that improve body co-ordination and improve concentration. Finally every pose, particularly the flexion and compression of the back, has a counter pose. A well designed yoga routine takes this into consideration to prevent over straining muscles and reduce soreness.
The yoga teacher must guide our learning on a micro-level with correct technique and alignment to increase our abilities without injury. Firstly the teacher needs to provide demonstration and detailed instruction on how to safely enter, hold and exit the poses. The descriptions should include details about correct steps to enter the pose as well as key points to consider such as alignment and muscles to use.
In addition the teacher needs to quickly gauge each individual’s abilities so they can advise on more basic or more advanced variations as appropriate. Then the teacher needs to observe how we are performing each pose helping to correct errors that may lead to injuries. Correction of poses can include verbal descriptions or by physical assistance and repositioning.
How to find a teacher that works for us? The best way to choose a yoga teacher is by giving their class a try. We usually know before the end of the first class whether we’re going to be able to follow this style of yoga and the teacher.
However, if we have less experience of yoga, attending a new school of yoga or a new teacher may be more intimidating. In this case it’s worthwhile talking with the teacher before taking their lessons, to find out more about them and tell them about ourselves. Things to consider may include:
- The school or style of yoga they teach.
- How long they have been practicing yoga, and how long they have been teaching yoga.
- How they got into yoga, and what they get out of it, why they continue to practice. Why did they want to teach yoga to others?
- How they structure their classes. Whether they focus on any particular aspect such as strength, flexibility, balance or meditation.
- Whether they give demonstrations or just verbal descriptions.
- The size of classes and whether they focus on individuals, how they help with correcting poses, through descriptions only or physical contact to realign (in which case gender may become a factor).
- If we are attending a new yoga class for a particular health reason such as treating back pain, high blood pressure, stress or breathing problems then it’s important to know if the teacher has any experience in these treatments
There are a couple of other “tells” that may help you judge whether a teacher is sufficiently experienced. Firstly, does the teacher talk as if they are genuinely enthusiastic about yoga, it’s benefits for the body, mind and spirit and sharing that with their students? Secondly, do they come across as being genuinely knowledgeable about yoga? Such as knowing and using the Sanskrit names of the yoga poses. While it doesn’t guarantee that the teacher is experienced or good at teaching, it does at least indicate they have spent some time learning their practice.
If you don’t find the right yoga style or teacher right away, then keep looking. With so many options you’re bound to find something soon enough. The health benefits of yoga are worth the search and you’ll learn plenty about yoga, your body and yourself along the way.
TotalYogaPractice.com yoga teachers are North India natives, with yoga in their heritage and their blood. Starting their yoga practice at childhood, they have dedicated their entire lives to learning and teaching yoga. Using their 20 plus years of yoga experience they know how to structure yoga practices that deliver strength, flexibility and balance, helping their students to feel well exercised but also calm, relaxed and energized in mind and body.
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ABOUT THE AUTHOR: Jez Heath is helping real people learn yoga online so they can make the commitment necessary to improve their yoga and their health – mind, body and soul. Learn how yoga streaming video can help you transform your life
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