What is Yoga?
Yoga is a practice of self-exploration that originated in India 5,000 to 7,000 years ago. It emerged primarily as a meditative practice aimed at discovering one’s essential nature and the realization of universal truth.
In the thousands of years since that time, yoga has evolved in many different ways. In the 15th century, a branch of yoga known as Hatha Yoga was codified in a text known as the Hatha Yoga Pradipika. Hatha (pronounced “hut-ha”) Yoga is largely concerned with the physical practice of yoga postures or asana.
In the last 100 to 200 years, the practice of Hatha Yoga has evolved into a number of styles of yoga that we see around the world today.
Different styles of yoga focus on different aspects of practice. A given style may be predominantly physical, energetic, or meditative in nature, or may combine each of these types of experience in a unique way. Regardless of the particular focus, however, all styles of yoga seek to bring the individual towards a greater realization of truth and health in this body.
Depending on the yoga style, different techniques and practices are employed and can include: breathing techniques, physical exercises (ranging from gentle to vigorous), meditation, chanting, community service, and relaxation and restorative exercises.
Yoga has the power to improve the quality of life of every person who chooses to practice it. Finding the right form of yoga for you is an important first step on that journey. There is a form of yoga that is right for everyone.
Specialized for your personal needs.
Tim Cyr, E-RYT® 500*
Yoga teacher, meditation coach
Yoga styles: Restorative, Yin, Kids, Gentle Hatha, Pre-natal, Laughter, Integral Dynamic Movement - Tensegrity and Yoga Nidra
Tim Cyr is founder of The Do Less Project, yoga teacher (500hr YTT), meditation leader, Reiki Master, Yoga Nidra, Thai Head Massage, Japanese Stone Massage and Reflexology.
Completed a 500-hour teacher training with a RYS 500, or completed a 200-hour teacher training with a RYS 200 AND an additional 300-hour teacher training with either the same RYS (if it is registered as a RYS 300) or a different RYS 300
Teaching hour Requirements:
Has at least 2,000 hours of teaching experience since completing training with a RYS 200 or 500. At least 500 of these hours must be taught after completing training with a RYS 300 or 500.
Teaching time Requirements:
Has taught for at least 4 years since completing training with a RYS 200 or RYS 500
Teachers can register as an E-RYT 500 if they have successfully completed a 500-hour yoga teacher training that is registered with Yoga Alliance and have taught a minimum of four years since completing training with a 200-hour RYS. The 500 hours of training can either come from one school or can be a combination of a 200-hour training plus an additional 300-hour advanced teacher training from a different RYS. Applicants must submit 2,000 teaching hours for this designation; 1,500 of the teaching hours must have been taught after completing training with a RYS 200 or 500 and the remaining 500 teaching hours must have been taught after completing training with a RYS 300 or 500. Once registered, an E-RYT 500 is able to provide continuing education classes and workshops to other teachers and can be a Lead Trainer of a 200-hour, 300-hour or 500-hour teacher training.
The 8 Limbs of Yoga
The 8 Limbs of Yoga
Patanjali's eight-fold path offers guidelines for a meaningful and purposeful life. Delve into this prescription for moral and ethical conduct and self-discipline. In Patanjali's Yoga Sutra, the eightfold path is called ashtanga, which literally means "eight limbs" (ashta=eight, anga=limb). These eight steps basically act as guidelines on how to live a meaningful and purposeful life. They serve as a prescription for moral and ethical conduct and self-discipline; they direct attention toward one's health; and they help us to acknowledge the spiritual aspects of our nature.
The first limb, yama, deals with one's ethical standards and sense of integrity, focusing on our behavior and how we conduct ourselves in life. Yamas are universal practices that relate best to what we know as the Golden Rule, "Do unto others as you would have them do unto you." The five yamas are:
Niyama, the second limb, has to do with self-discipline and spiritual observances. Regularly attending temple or church services, saying grace before meals, developing your own personal meditation practices, or making a habit of taking contemplative walks alone are all examples of niyamas in practice. The five niyamas are:
Tapas: heat; spiritual austerities
Svadhyaya: study of the sacred scriptures and of one's self
Isvara pranidhana: surrender to God
Asanas, the postures practiced in yoga, comprise the third limb. In the yogic view, the body is a temple of spirit, the care of which is an important stage of our spiritual growth. Through the practice of asanas, we develop the habit of discipline and the ability to concentrate, both of which are necessary for meditation.
Generally translated as breath control, this fourth stage consists of techniques designed to gain mastery over the respiratory process while recognizing the connection between the breath, the mind, and the emotions. As implied by the literal translation of pranayama, "life force extension," yogis believe that it not only rejuvenates the body but actually extends life itself. You can practice pranayama as an isolated technique (i.e., simply sitting and performing a number of breathing exercises), or integrate it into your daily hatha yoga routine.
These first four stages of Patanjali's ashtanga yoga concentrate on refining our personalities, gaining mastery over the body, and developing an energetic awareness of ourselves, all of which prepares us for the second half of this journey, which deals with the senses, the mind, and attaining a higher state of consciousness.
Pratyahara, the fifth limb, means withdrawal or sensory transcendence. It is during this stage that we make the conscious effort to draw our awareness away from the external world and outside stimuli. Keenly aware of, yet cultivating a detachment from, our senses, we direct our attention internally. The practice of pratyahara provides us with an opportunity to step back and take a look at ourselves. This withdrawal allows us to objectively observe our cravings: habits that are perhaps detrimental to our health and which likely interfere with our inner growth.
As each stage prepares us for the next, the practice of pratyahara creates the setting for dharana, or concentration. Having relieved ourselves of outside distractions, we can now deal with the distractions of the mind itself. No easy task! In the practice of concentration, which precedes meditation, we learn how to slow down the thinking process by concentrating on a single mental object: a specific energetic center in the body, an image of a deity, or the silent repetition of a sound. We, of course, have already begun to develop our powers of concentration in the previous three stages of posture, breath control, and withdrawal of the senses. In asana and pranayama, although we pay attention to our actions, our attention travels. Our focus constantly shifts as we fine-tune the many nuances of any particular posture or breathing technique. In pratyahara we become self-observant; now, in dharana, we focus our attention on a single point. Extended periods of concentration naturally lead to meditation.
Meditation or contemplation, the seventh stage of ashtanga, is the uninterrupted flow of concentration. Although concentration (dharana) and meditation (dhyana) may appear to be one and the same, a fine line of distinction exists between these two stages. Where dharana practices one-pointed attention, dhyana is ultimately a state of being keenly aware without focus. At this stage, the mind has been quieted, and in the stillness it produces few or no thoughts at all. The strength and stamina it takes to reach this state of stillness is quite impressive. But don't give up. While this may seem a difficult if not impossible task, remember that yoga is a process. Even though we may not attain the "picture perfect" pose, or the ideal state of consciousness, we benefit at every stage of our progress.
Patanjali describes this eighth and final stage of ashtanga, samadhi, as a state of ecstasy. At this stage, the meditator merges with his or her point of focus and transcends the Self altogether. The meditator comes to realize a profound connection to the Divine, an interconnectedness with all living things. With this realization comes the "peace that passeth all understanding"; the experience of bliss and being at one with the Universe. On the surface, this may seem to be a rather lofty, "holier than thou" kind of goal. However, if we pause to examine what we really want to get out of life, would not joy, fulfillment, and freedom somehow find their way onto our list of hopes, wishes, and desires? What Patanjali has described as the completion of the yogic path is what, deep down, all human beings aspire to: peace. We also might give some thought to the fact that this ultimate stage of yoga—enlightenment—can neither be bought nor possessed. It can only be experienced, the price of which is the continual devotion of the aspirant.