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
4
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.
6
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.
7
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,
8
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
9
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.
10
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
11
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.
12
We do the practice to love ourselvesso we can learn to love others more.
Larry Schultz
ElisaCicinelli
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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.