it's yoga philosophy (2003) - larry schultz and reema datta

8/4/2019 It's Yoga Philosophy (2003) - Larry Schultz and Reema Datta

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The Its Yoga PhilosophyRelax and Breathe. Go with the Flow

2003


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Written by Larry Schultz and Reema Datta.


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Aphilosophy gives meaning and purpose to thepractice of Yoga. The Its Yoga philosophy is writtenprimarily as a guide for Its students to develop their own

personal philosophy. Deriving from the yoga philosophy of India,

the Its philosophy molds the ancient teachings for todays practi-

tioners.

The philosophy of yoga essentially guides the seeker inside.

Strength, peace and wisdom reside within. It is our task to make

the connection. In todays world charac-

terized by multi-tasking, having the

patience, the drive, the stamina,to keep

ones gaze inward can be extremely

challenging. On the mat, we may be

consumed with ego rather than observation, form rather thanfunction, results rather than action. Off the mat, we may be more

inclined to pick up the phone or turn on the t.v. than to contem-

plate our feelings, actions and movements.

The meditative flow of Ashtanga yoga provides an invaluable tool

for keeping our gaze inward. Reflecting on something as simpleas the breath, the mind transcends to higher states, where the

mysteries of power and energy are contemplated.

The philosophy reveals itself in the practice, bounces back to the

literature, and finds a home in each of us. The precise way we

practice, interpret feelings and texts, and build our inner home isunique to every individual. The following approach to Ashtanga

yoga on and off the mat, is one which facilitates the focus, calm

and strength one needs to unveil his/her inner voice.

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I. Living in the Question

As we take our practice to deeper

realms, we must understand that

the natural unfolding of any spiritu-al process is unique to every indi-

vidual.1 Therefore, as questions arise

during our practice, discussions and

everyday living, it is essential to lis-

ten to our inner voice. The quality of

these questions is of utmost impor-

tance because it dictates the mes-sage from the inner teacher.

Though there is no need to agitate our minds and search

for answers, simply observing and contemplating the ques-

tions i.e. living in the question rewards us with knowl-

edge and growth. Our personal philosophy is born

through this very process.

II. Practice what you teach. Teach what you practice.

Just as our own questions develop our personal philosophy,

our own experiences dictate what we teach. Therefore, we

never teach what we do not practice. And we always prac-

tice what we teach. This goes for the physical poses, as well

as the mental and spiritual aspects of the practice. For exam-

ple, we tell our students to soften their ambitions. Therefore,we, the teachers/facilitators, must also soften our ambitions

and not hold high expectations of our students. We tell our

students to clear their minds to sharpen their awareness.

Meanwhile, we must also be calming our own minds, so that

we are more aware of what our students are feeling.

2

The yogi, like a scientist in a laboratory, is not satisfiedwith theorizing, guessing or accepting facts second hand he takes his own experience (pratyaksa or perception)

as the highest criterion.2

Patanja

li


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Essentially, we must cease to view ourselves as Yoga

Teachers. When new students arrive, roles switch, and they

are looked upon as the teacher, we the students. We learn

from each person directly and have a connection like shak-

itpata a student/teacher connection. Traditionally, shakit-pata has been viewed as a descent of power, whereby the

guru empowers the discipline through a spiritual practice.3

The Its Yoga philosophy stretches this concept to also see

the student empowering the teacher. This gives new stu-

dents equality of the vision. The vision is to listen to the wis-

dom of their individual bodies, explore their questions, anddo what they love. Therefore, we never teach people what

not to do. We only tell them what we want them to do, and

direct them with light two finger adjustments. After hear-

ing our instruction, we encourage students to be creative

within the pose (and within their lives), giving most impor-

tance to their inner guru, and doing whatever they have to

do to find joy and peace in their practice (and their lives).

CreativityIts Yogas philosophy wel-

comes and encourages

our students and teacher

trainees to not only be cre-

ative in finding what isright for them in their per-

sonal practice, but to also

be creative in experiment-

ing with what rhythm, tim-

ing and sequence of

poses most challenges

and interests their stu-dents. For example, Larry

designed his Rocket series

to work the joints of the

body. Once the back, hips,

3

GoddessSaraswati


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shoulders and wrists open, they are ready to gain more

movement. Then the muscles stretch and strengthen safely.

In a July, 2002 interview, Joel Kramer, world-renowned yoga

practitioner and writer, shared his thoughts of viewing Yogaas more of an art than a science:

As we view Yoga as an art through which we discover and

enliven our authentic selves, we encourage change and

variety in our practice and

teaching sequences.

Indias philosophy teaches us,

that we seek guidance from

the guru above, the guru lead-

ing a class, and the guru within

each of us. Adhering to the

philosophy, we learn to identi-

fy with and give most impor-

tance to our inner teacher. As Joel Kramer says, Teachers

cannot get into your body. You have to feel it yourself. Onlyyou can know exactly what is right for you. We encourage

our students to explore their limits within the poses. Where

you keep your hands and feet may not be exactly where the

person next you does. Exploration, creativity, and individu-

ality are all a part of the practice.

III. Function over Form

We encourage our students to bring life into the pose by

letting go of the form (i.e. creating a perfect triangle in

Uttitha Trikonasana), and focusing on the function of the

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Yoga has its mechanical and physical aspects, but webring our own creativity and individuality into thepractice. Our bodies are like musical instruments.Through practice, we develop our art.

JoelKramer,1976


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pose on the mat. By function, we mean how the pose

makes us feel. Yoga is meant to feel good; to calm our bod-

ies and minds as we strengthen them.

Those people who are overly concerned with form, may notpay enough attention to how their body is functioning.

They can do the asanas and look great, but if they are tired

and distracted, they are not psychologically or physically

healthy. In urging students to pay attention to how their

body is functioning, we ask them to pay attention to how

they feel at the present moment. Acknowledging our feel-

ings, we search for movement within the stillness of a pos-ture to discover what drishti, what stretch, what placement

of our hands and feet creates a pose that feels good to our

bodies and minds.

As our bodies are different every day, our poses will be differ-

ent as well. According to Kramer, If your body is changing,

accept it and change you practice. Again, encourage your-

self and your students to be explorative and creative when

practicing yoga. Change, and in the form of Shiva destruc-

tion- are not necessarily bad things. Shiva dissolves what is

outworn and births greater good. Such destruction, can

integrate into our practice and teachings. Change, explo-

ration and creativity within postures is thus imperative to

attaining a practice that fosters growth and transformation.

Acknowledging our feelings, we pay attention to the func-

tion of our minds. This is the mind medicine of the practice.It gives birth to what we express in our mind-body journal-

ing. We speak of the connections that we experience of the

72,000 nadis. From these observations, our questions,

philosophies, and explorations evolve giving our practice

and teaching authenticity5

Asana is a posture that brings steadiness,comfort and joy.

Yoga Sutra 11-46 4


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IV. Drishtifocus purpose creation

There is nothing better in

teaching yoga than watch-

ing someone work from theirdrishti. Most people are look-

ing around the room as they

practice. They are constantly

searching outside them-

selves to see something of

value,meaning, truth.Those people may get trapped or over-

whelmed with outside influences, and lose touch with their

creativity. They may get caught up in the same habitual pat-

terns. As soon as they start to focus into the drishti, their prac-

tice, their purpose, what they want to create, unfolds. With

this comes a sense of moving forward in the meditative still-

ness of the flow.

When youre flowing with the drishti, you are light and cre-

ative. You have understanding, recognition, and accept-

ance. The lightness connects you with the inner teacher.

Operating from the inner critic results in confusion, lack of

direction, sadness, anger, competitiveness, attachment and

jealousy. Trying to emulate someone elses drishtionly com-

pounds the confusion and frustration. We must accept whoand where we are at a given moment and create growth

from such a place of understanding and acceptance of our-

selves. Our movements will create growth and transforma-

tion only if they are born from our own unique flow.

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The deepest truth is revealed to those who turn theirattention inward. Rare are the wise who shut their eyes tooutward things and behold the glory within.

Upanishads


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Whether we are engaged in a seated or a moving medita-

tion, we use our drishti to look inward. As we pay attention

to our breath and feelings our purpose unfolds. That is why

Larry says you can be a lazy person, but can create a lot. It

is in that mental stillness that one sees growth, movement,and compassion.

V. Control and Surrenderfaith sakti detachment

The set of habits Its Yoga proposes to

establish within each student is torelax and breathe, and go with the

flow. Such a mind- set requires a con-

scious act of selfsurrender and loss of

ego. The beauty of surrender lies in

the phenomenon that as we learn to

let go, we actually gain control. The

entire yoga philosophy can besummed up in the words, let go. 6

The essence of the Bhagavad Gita, for

example, is that if we renounce the fruits of action, i.e.,

expect no results from our actions, we end up reaping

rewards one thousandfold.

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How easily the tranquil pool is disturbed by the passingwinds. Nay, friend, seek not thy happiness in the fleeting.There is but one way; that path lies in thyself, through thineown heart.5

Krishnamurti, 1931

The spiritual path of yoga requires a renewing of the mind

that is achieved by a gradual entire readjustment of outlookand habits. The impurities of the mind are nothing elsethan habits of life and thought. To overcome one set ofhabits one must form another and contrary set of habits.

Swami Prabhavananda, 1979

ElisaCicin

elli


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According to the Gita, when there is no desire for fruit, there

is no temptation for untruth or himsa. As we act without

attachments to results our life becomes simple, and from

that simplicity peace arises.7

The philosophy teaches us that the only way to truly relax

and breathe and have the drive to go with ones unique

flow entails a surrendering of ones ego, ambitions, andgoals. Readjusting our outlook and habits to achieve such

a state of surrender is an extremely overwhelming and dif-

ficult process, requiring faith, patience and a complete

release of attachments.

Faith

Faith is said to be the primary requirement in any spiritualendeavor.

To have faith, there must be understanding, a conviction in the

mind. When one has faith, one will act on that faith. As faith

increases and strenuousness grows,the mind takes a direction.8

Having faith in ourselves and of our spiritual

potential,requires us to be conscious of our sakti, the power

within us to achieve change, transformation and eventually

moksha (liberation) here on earth. It is with this conscious-

ness that we gain the ability to surrender our inner critic

emitting judgements and expectations and

acknowledge our inner guru who is com-

passionate, accepting, loving and knowsexactly what is right for us.

Inner Critic vs. Inner GuruYama, the first limb of Ashtangas eight-

limb path to union with the universal,

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He who gives up action, falls. Hewho gives up only the reward, rises.

Bhagavad Gita


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promotes truthfulness and

nonviolence. Being nonvi-

olent and true to ourselves

further helps us let go of

the inner critic andembrace the inner guru.

On the mat, through what-

ever discomfort we may

feel in a given pose, we continue to look to ourselves with

love, acceptance and compassion, making our breath loud-

er than any internal negative chatter. We thus use thebreath to connect with our sakti, our inner wisdom and

power that communicates through our inner voice.

Being disconnected with our inner voice severs our minds

from our bodies. Alienated from our feelings, we cannot

communicate with ourselves let alone with anyone else.

This results in high degrees of conflict breeding confusion,

uncertainty and unhappiness. We experience this conflict

within ourselves, our relationships with others and we see it

manifest at the levels of domestic and global conflict. 9

Because of our alienation from our inner voice and the loss

of peace that results thereafter, the human species cannot

move beyond kali yuga, the darkest of the four world ages

characterized by spiritual decline, ignorance, delusion, and

greed. 10

Detachment

The only way to move beyond kali yuga is to let go ofattachments, or as Ram Dass explains, to let go of things

which pass. Once we accept the impermanence of every-

thing - relationships, property, health poses - we move

towards a path ofknowledge, where awareness of ourselves

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Watch things appear and disappear. Larry Schultz


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and the world at large eventually leads to liberation. As we

accept what we can and cannot control, we realize that

whatever our present state is,we have enough saktito trans-

form ourselves and achieve liberation here on earth (jivan-

mukti). The insight re-establishes our faith and helps us tosurrender to the flow.

Where is the conflict when the truth is known,

Where is the disease when the mind is clear,

Where is death when the breath is controlled,

Therefore, surrender to Yoga. 11

Krishnamacharya, 1888 to 1989

VI. Naulilandfreedom truth life

Nauliland is about freedom. Remember that yoga is a sci-

ence of the mind, an act of freeing the mind. Every day, 10

times a day, perhaps perpetually, our minds are consumedwith thoughts driven by anxiety, insecurity and fear of the

unknown. Think of how insignificant these thoughts are.

Think of how these thoughts cloud our perception, cover

ourselves with unnecessary tension. What has worrisome

thinking ever led you to?

Backaches? Headaches? A ter-

rible, awful feeling filling your

being with dissatisfaction?

Everything you think is make

believe. It does not matter. It

amounts to nothing. Nothing.

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Everything you think is make believe. What you see with youreyes open or closed is real. Pay attention to what you see,hear and feel.

Larry Schultz, Its Yoga, 1995


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How much time, how much energy do you spend a day

thinking? And how much time do you spend pausing to

relax, breathe and notice your feelings? Our thoughts cover

us in clouds so thick we become foreign to our feelings. We

cannot hear our deepest thoughts and may live day by day

denying our truest emotions.

By paying attention to what we see, hear and feel, we can

begin to honor our truth. Nothing else matters. In every

class we say, Quiet the thinking mind and wake up your

feeling bodies. Wake up your soul. Leave your mind con-

ditioned by society, culture and innumerable external fac-

tors. Forget your body and wake up your spirit. What do

you feel? What do you see? What do you hear? What do yousmell? Yoga sharpens the senses by allowing our energy to

be used constructively. Anxious thinking wastes our time,

prana, lifeenergy . Feelings wake up our intentions and

purpose. Honoring our feelings give us direction, security

and satisfaction. Quiet the mind and pay attention to what

you see with your eyes open or closed. Only what you see

with your eyes open is reality and only what you visualizewith the calmest of minds is your purpose, your true

authentic self.

Most of us are not taking the time to pay attention to

how we are feeling because we are more concerned with

the consequences of our actions than whether or not we

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When the fluctuations of the mind dissolve, then the seer restsin her own true nature.

- Yoga Sutra 1-313

"If you control your mind, you control everything.Then there is nothing in this world to bind you." 12

Swami Satchidananada on Yoga Sutra 1-2.


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are doing what we want, what

we love, what our passion is. Our

fears and insecurities are con-

suming our minds. As we let go

of our minds and awaken ourfeelings on the mat, the teach-

ings of Ashtanga Yoga reveal

themselves in the practice.

Nauliland is a connection giving

you an opportunity to pause -

kumbaka. Just like pausing aframe in a movie, take a pause

from your life. Look at the pic-

ture. Look at your life. In that pause, relax and breathe.

What you see in that pause is the phenomenon of life.

The pause is where the magic is revealed to us; the prin-

ciples of living a good life, a life where we live our dreams,

where we live our truth, where we live in knowledge.

Nauliland is paus-

ing to find that

creative space that

lives in your mind

and heart, and that

speaks to you in a positive, loving voice. As Larry says,Wedo the practice to love ourselves so we can learn to love

others more. We do the practice to connect our breath,

drishti, and voice to our truth. We are then ready to share

the love in our authentic voice.

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We do the practice to love ourselvesso we can learn to love others more.

Larry Schultz

ElisaCicinelli


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BIBLIOGRAPHY

Arya, P. U.,Yoga Sutras of Patanjali with the Exposition of Vyasa.Volume 1 Samadhi-pada.

Honesdale,Pennsylvania:

The Himalayan International Institute of Yoga Science and Philosophy of the U.S.A, 1986.

Dass, R.The Only Dance There Is.New York:

Anchor Books, A Division of Random House,Inc., 1974.

Desikachar,T.K.V.The Heart of Yoga.Rochester,Vermont:Inner Traditions International,1999.

Desikachar,T.K.V.Health,Healing & Beyond. Yoga and the Living Tradition of Krishnamacharya.

Romford,England:

Aperture Foundation,Inc,1998.

Feurstein,G.Tantra:

The Path of Ecstasy. Boston & London:Shambhala,1998.

Feurstein,G & Miller, J.,The Essence of Yoga.Rochester,Vermont:

Inner Traditions International, 1998.

Feurstein,G.The Yoga Tradition.Prescott, Arizona: Hohm Press, 1998.

Frawley, D.From the River of Heaven.Salt Lake City, Utah:

Passage Press,1990.

Krishnamurti,The Song of Life. Ommen,Holland:

The Star Publishing Trust,1931.

Mitchell,S.Bhagavad Gita.New York:Three River Press, 1988.

Prabhavavananda,S.The Spiritual Heritage of India.Hollywood, CA:Vedanta Press,1979.

Satchidananada, S.TheYoga Sutras of Patanjali.Yogaville,VA:

Integral Yoga Publications,2001.

Smith, H.The Religions of Man. New York:Harper Colophon Books, 1965.

1 Feurstein, G. 1998.

2 Feurstein, G. & Miller, J 1998.3 Prabhavananda, S. 1979.

4 Arya, P., 1986.5 Krishnamurti, 1931.

6 Mitchell, S., 1998.

7

Ibid.

8 Prabhavananda,1979.

9 Feurstein, G. 199810 Dass, R.,1974.

11 Desikachar, 1998.

12 Satchinananda, S. 2001.

13 Arya, P. 1986.


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848 Folsom StreetSan Francisco, CA 94107(415) 543-1970www.itsyoga.net

2003 Larry Schultz and Reema Datta.

it's yoga philosophy (2003) - larry schultz and reema datta

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