What is Yoga? by Florence Bateson - teacher training research project

I chose this research topic as I wanted to gain a better/clearer understanding of what yoga was. A subject I came into through a need to solve some personal ailments, and whilst successfully achieving this I simultaneously found myself experiencing life in a new way and what felt to be a fuller way. With my usual tendencies to understand why things happen I quickly found myself engrossed in trying to explain what Yoga was and how it had this affect.

Is Yoga an exercise, magic, mystical literacy, a religion, a cult, acrobatics, myths and legends; all possible answers I could have given to answering this question from exposure to yoga through media alone, before getting more deeply involved in the subject and clarifying some of these perceptions.

After three years of more intense exploration of yoga I am confident I have a greater understanding of what Yoga is now and will shortly share my current thinking, but I do want to explain why I say “current thinking” first. Through my research I have become acutely aware of the size, depth, and historical lineage of this topic and therefore am quite aware that I have only begun to scratch the surface of answering, “what yoga is”. In fact with the knowledge I do now have of what I believe Yoga to be, not only do I believe that exploring this topic for longer will enhance and develop my answer to this question, but so too will simply living my life applying the tools and techniques Yoga provides.

My research has explained “Yoga is one of the six fundamental systems of Indian thought; and has its origins in the Vedas, the oldest record on Indian culture” (T.K.V. Desikachar, pg. 5) from 3000BC. It has most recognisably been explained by the Sage Patanjali, who documented the backbone of Raja Yoga in one hundred and ninety six sutras, called the Yoga sutras of Patajanli (Swami Vishnu Devananda, The book of Yoga, pg. 15). Due to the size and breadth of the Yoga topic I have focused answering my research by exploring chapters ones and two of this text, assisted by a number of interpretations of this text by trusted gurus; Swami Vishnu Devananda, B.K.S Iyengar, Sri Swami Satchidananda, and T.K.V. Desikachar, as these along with practice is what have given me my understanding of Yoga today.

Patanjali divided his sutras into four chapters (padas); Samadhi pada, Sadhana pada, Vibhuti pada, and Kaivalya pada. The first chapter explains our movement of consciousness and how focus on steadying the consciousness can dissolve discombobulation between our mind, body and soul. The second chapter explains the eight-fold methodology of applying Raja yoga, the third details the effects of yoga and how these should be owned with care and consciousness and the fourth how you transfer the eight-fold methodology into a life of purposeful, positive action ((B.K.S Iyenger, Light on the Yoga Sutras of Patanjali, pg. 3-9).

I believe my research has found that Patanjalis sutras focus on Raja Yoga, one of four paths of yoga. The other three are Karma Yoga (action), Bhakti Yoga (devotion), and Juana Yoga, (wisdom); and whilst all lead to the same place I understand from Swami Vishnu Devananda that a person’s approach to life will mean them more amenable to one of these four paths. What I do find interesting with these four paths is whilst my studies focus on what is supposedly Raja Yoga, many aspects I will explore in this research I believe could be contained in the other three paths of yoga as well. For example Karma yoga is meant to be “Yoga in action", acting selflessly, without thought of gain or reward, sublimate the ego” (The Book of Yoga, pg. 19). Application of the Yamas and Niyamas taught in Raja Yoga I would say brings the same skills. So I do question whether there are really different Yoga paths?

Sri Swami Satchidananda describes Yoga as “the understanding and complete mastery over the mind - The science of the mind" (The Yoga Sutras of Patanjali, pg. xi). Initially a little disconcerting, after reading the first two chapters of his translation of the Patanjali’s Yoga Sutras I now understand Satchidananda’s definition to be very pragmatic. I believe this definition simply to be telling us that Yoga is about knowledge of our own mind and consciousness so we can have clarity at all times. When you step back from the world today and consider this there is actually nothing that should be truer, and that knowing our own minds, making our own purposeful choices, more mindfully, can only be a good thing.

In chapter one of Patanjali’s Sutras he explains how internal and external factors to the body and mind can impact this clarity both positively and negatively and the purpose of Yoga being to manage these influences to help maintain clarity.

Sutras 1.06-1.11 explain how five external factors to our body can influence our mind’s clarity: Right Knowledge, Misconception, Verbal Delusion, Sleep, and Memory.

Sutras 1.3-1.31 describe how internal factors can modify the mind’s clarity: Disease, Dullness, Doubt, Carelessness, Laziness, Sensuality, False Perception, Distress, despair, disturbed breathing.

Five behaviours are highlighted in sutras 2.03-2.10 that are said to be further internal obstacles to attaining clarity of mind are Ignorance, Egoism, Attachment, Hatred, and Clinging to bodily life.

Sutra 1.33 gives behaviours to embrace that help limit the impact of these internal and external influences of the mind’s clarity: Friendless, Compassion, Delight, Disregard.

When I reflect on these internal and external factors I can see how the negative influences make me feel lethargic and open to exploitation and frustrated lack of order to thought, whereas the more positive behaviours bring a sense of fullness and humanity. Expanding from this, what I have learnt is these influences and behaviours were not new to me but I can say before exploring Yoga they had “got lost/clouded” in consistent thinking of the past and future; importantly though not the present. A key realisation for me on my study of what Yoga is how I have not been living in the present. A key purpose of Yoga I therefore now believe is a mechanism to help us live in the present, enjoy the here and now, part of which comes from listening to ourselves and what we need, or importantly don’t need.

B.K.S Iyengar’s definition of yoga ties together the scientific approach by Sri Swami Satchidananda and the magical/mystical sides of yoga I have heard a lot about; “Yoga is an art, a science and a philosophy. It touches the life of man at every level, physical, mental, and spiritual. It is a practical method for making one’s life purposeful, useful and noble” (Light on the Yoga Sutras of Patanjali, pg. xvii).

Exploring this more magical/mystical definition through Iyengar’s interpretation of Sage Patanjali’s Sutras has helped me understand the meaning of Yoga bringing “Enlightenment”. Enlightenment was previously a very profound and weighty word for me but now I am starting to understand its subtleties. The practice of Yoga has given me the knowledge that I am the authority of my mind, body, and soul and whilst an obvious statement this, along with living in the present has enlightened me.

Understanding a practical application of a more mystical side of Yoga through this definition and the rationale behind the internal and external factors from chapter one of the sutras gave me confidence to explore the second chapter, and the Eight Limbs of Yoga.

The eight-fold methodology “Eight Limbs of yoga” or “Ashtanga Yoga” set out in chapter two, talk through basic principals of how to treat others (Yamas) and how to treat ourselves (Niyamas); remembering how our bodies were built to move (Asana) and breath (Pranayama) through life, allow our bodies and minds to withdraw from our senses (Pratyahara), so we can concentrate (Dharana), and when ready move to meditation (Dhyana) and finally contemplation (Samadhi) to again assist in reaching a state of clarity of mind.

Initially these were very heavy, weighty topics in my mind, especially the fifth, sixth, seventh, and eighth limbs. I looked upon these as mystical topics that I didn’t want to understand because I thought they would change who I was, and may have had some “voodoo” (for want of a better word) within these that I had no interest in. Through my tentative exploration into these eight limbs I have found what I believe to be the truer, subtle use of these in day-to-day life and are now not so weighty.

Are we able to sit comfortably for a period of time, reflect on choices we have made in a balanced and constructive way, assessed how to help others and ourselves, listened to what our bodies and mind need, interpret this into action, how to undo wrong and learn from it for our future action? My current belief is these limbs simply invite us to do exactly this; tasks we all do, come across in every day life, but Yoga retrains us; our bodies and minds on how we can do these consciously and thoughtfully.

To explore each of the eight limbs in a little detail I am going to focus on Sri Swami Satchidananda’s translation of the Sutras.

The first limb – Yama – give us principals of how to treat ourselves and others with non-violence (Ahimsa), truthfulness (Satya), non-stealing (Astaya), continence (Brahmacharya) and non-greed (Aparigraha) (Sutra 2.3).

The second limb – Niyama – gives us principals of how to treat ourselves with purity (Saucha), contentment (Samtosha), acceptance (Tapah), study (Svadhyaya), and Worship (Isvarapranidhanani) (Sutra 2.32). Maybe nothing unfamiliar but when we look internally can we honestly say application of these is true in us?

The third limb – Asana – Is typically the practice that most people, in the western world, associate with Yoga. It is meant for the physical exploration of body’s functional movement. Over time our bodies become familiar with certain ways of moving, sometimes this may mean we find sitting in peace difficult, or partaking in activities painful. Practicing asanas, or movement through asanas reminds us of options for movement our bodies have to reduce this discomfort (Sutrus 2.46-2.47).

The fourth limb - Pranayama – allows us to focus on our breath and reminding ourselves that our breath (the three types of breath; inhale, exhale, retension) and the location of our breath in our body, the time spent on the type of breaths all regulates the energy within our body and subsequently our mind which should bring us to a clear state of mind to do what we need to do (Sutras 2.49-2.52)

The fifth limb – Pratyahara – is practicing withdrawl of senses. Our senses invite the external world (to our bodies) into our bodies. To move towards a clearer mind it helps to eliminate the thousands of messages our bodies and minds receive from the external world through our senses. To do this it helps to practice bringing our thoughts internally to what it happening in the mind and the body. This is Pratyahara (Sutras 2.54-2.55).

The sixth limb – Dharana – teaches how to concentrate and it is the first step towards meditation (seventh limb, Dhyana). Focusing the mind on one thing, even if only for a moment is the practice of Dharana (Sutra 3.1).

The seventh limb – Dhyana – is the continued focus on one thing, so the development of limb six.

The eighth limb – Samadhi – is the culmination of limbs six and seven and is not something we can actively practice but the output of practicing Dharana and Dhyana.

If I reflect on the limbs, one and two I see as ways to treat ourselves and people around us in day-to-day life. Limbs three, four, and five are great tools to practice together as they compliment each other’s benefits well. Using limbs three, four, and five for practice of limb six, Dharana, brings fruitful benefits as by default the focus on asanas, pranayama, or pratyahara gives direction to channel the mind to one thing and subsequently away from the many other things going on in the mind, body, and external world that keep us distracted. This generally leads onto prolonged thinking on one topic which delivers limb seven, (Dhyana).

After exploration of the eight limbs of yoga and when I look at Swami Vishnu Devananda’s definition of yoga as “not a theory but a practical way of life” (The book of Yoga, pg. 7) and the numerous visualisation of yoga by T.K.V. Desikachar in The Heart of Yoga (pg. 5-6); “to come together, to unite, to tie the strands of the mind together, to attain what was previously unattainable” I can see how what I initially thought were different explanations of Yoga are actually sharing the same messages of this ancient universal topic and that is of a method of self-enquiry.

Swami Vishnu Devananda goes on to explain this method of self-enquiry, Yoga, “is the oldest system of personal development in the world, encompassing body, mind, and spirit” (The book of Yoga, pg. 10). B.K.S Iyengar comments to how the Sutras are set out in such an order to help those “highly evolved individuals” in chapter one first and then “down to a level of the spiritually unevolved” (Light on the Yoga Sutras of Patanjali, pg. 4-6). Looking through what could been seen as arrogance in these statements this nicely supports Vishnu Devananda’s statement that Yoga is about personal development and shows how each chapter of the Yoga Sutras can help us all at different stages of our life’s journey.

Sutras 1.12-1.14 (The Yoga Sutras of Patanjali, Sri Swami Satchidananda, pg. 18-19) explain how practice of each of the eight limbs needs to be done in earnest, consistently, over a long time and without attachment, to truly benefit from eliminating mental modifications and achieving mental, physical and emotional clarity. Having practiced and explored these aspects for a number of years, and at times to different levels of earnestness, consistency and attachment, the more focused, consistent, and unattached I have been when practicing the sweeter the peace I have found and the closer I have felt to mental, physical and emotional clarity.

I believe it really important here to say that making yoga attainable and applicable has come through realising that “practice” is not constrained to the mat; it truly is about application to your life. Applying the skills, in work, working through decisions/challenges at home with family and friends, when walking to the shops or up and down the stairs, driving a car and so on is truly where benefits are extended.

Exploring the Yoga topic I believe yoga is a way to live life or even a way to continually explore and develop ourselves throughout life. The scriptures of the Sutras are a guide to support anyone on this journey of life, and therefore by default there for everyone. Giving confidence for us to question the status quo, providing the exploration tools to try out new ways to breath to bring energy, new ways to sit and walk to bring comfort, new ways to question questions on our minds; and importantly new ways to gain control over our own decision making and authorities of ourselves, and live in the present moment. Connecting our minds and bodies to bring the best of who we are, our thoughts, behaviours, beliefs and morals and importantly how we reflect this out into the world and those around us.

To finish I would add to this that this is my understand today and I now see the beauty of life is in living it, being present in every moment and learning from it. So what I understand as true today; may indeed be true tomorrow, but at the same time it maybe different and that is ok, actually more than ok as I now am open to seeing every moment of life brings an opportunity to learn and if open to it develop from it as well.

Bibliography

Desikachar, T.K.V. The Heart of Yoga. Vermont, Inner Traditions International 1995.

Devananda, Swami Vishnu. The book of Yoga. London, Ebury Press 1983.

Iyengar, B.K.S. Light on the Yoga Sutras of Patanjali. London, Thorsons HarperColins 2002.

Satchidananda, Sri Swami. The Yoga Sutras of Patanjali. Yogaville Virginia, Integral Yoga Publications 2011.