There are many ways to communicate as an instructor. In this segment we will explore Figurative Language when teaching yoga. Figurative language is more sensual than it is literal, it invites the student to see and feel their body and mind as a poetic process. This language invites us to soften the analytical mind with metaphor, imagery and even wisdom. Figurative language invites the muse to guide the heart, mind and tongue.
It encourages students to see the practice and themselves through a unique lens; a specific color: such as red, yellow, or perhaps green. Each color has a unique feeling-tone. This specific color invokes a kind of felt-atmosphere or bhavana in Sanskrit. Different kinds of music carry a particular bhavana and have their own enchantment.
In contrast, Subjective Language is more neutral. It does not have a particular agenda other than to be aware of what is happening in the immediate moment. It’s the difference between observing the sunset and being the sunset.
It’s the difference between observing the sunset and being the sunset.
There is a definite place for Figurative Language when teaching yoga. It needs to be authentic. It is important that Figurative Language be authentic. Silly analogies or forced metaphors will not suffice. This language is the voice of creative inspiration that cracks open a layer of insight in the student – a ray of light in a darkened sky. Or simple helps them feel held and more in touch with their imagination.
Generally, figurative language is used sparingly, and makes up about 10% of instruction.
Some may struggle to find their authentic creative voice, and to project it into the room, particularly as a new teacher. However, you do not have to start with a literary masterpiece on the first day.
Here are a few suggestions to help you begin:
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- Teach depth rather than breadth. Gear your class towards ONE simple principle, or theme and explore it in detail.
- Ask provocative and rhetorical questions.
- Share readings with heart
- Use metaphor artfully
- Make use of poignant silence
- A well timed joke. Laughter brightens joy
- Teach yoga philosophy in the most simple way possible without diminishing its intent and meaning. Be respectful.
- Use synonyms to emphasize a particular point. How many ways can you describe a similar action in a posture?
- Maintain a regular yoga practice and speak from experience
- Integrate one or two of these principles at a time
Words shape our world. What we say and the manner in which we say it invokes a quality of attention and actionable instruction. This is true of not only teaching yoga but also pertains to all moments of exchange. Teaching yoga with subjective language, opens a unique view for students.
Subjective Language is the yin counterpart of Directive Language’s yang. This manner of speech is qualitative in nature, it asks the student to self reflect. Directive Language emphasizes the outer parameters of the posture, Subjective Language invites the student to observe their interior experience.
In many ways, the deeper intent of yoga is to develop self-awareness, to recognize one’s bright strengths and shadowy impulses with equanimous attention. While much of the deeper work of self-awareness happens in meditation, Subjective Language can begin to build that bridge and generally constitute about 20% of class instruction.
Teaching yoga with Subjective Language is best suited for quiet moments of composure versus more dynamic or demanding sequences. However there are exceptions to this guideline.
Two common arenas in which to apply subjective self reflection:
- During more intense postures (such as Warrior One) invite students to soften mental effort or cultivate a more neutral perspective. While the physical pose may be quite active, the mental pose is relaxed.
- During more relaxing postures ( such as Child’s Pose) invite them to soften effort, reflect on their felt-self, or breath smoothly. Become aware of how you are feeling and breath into it.
Examples of how to cue subjective experience:
- Invite rest
- Ask students to observe the interior posture
- Surrender more fully to the posture
- Soften the mental edges of resistance in the pose
- Give the students assignments such as “ease your way into the posture one breath at a time”
- Reflect on the effect of the previous posture
- Refine the quality of your breath
- Keep the physical posture strong and stable as you relax mentally
- Teach meditation
As yoga teachers we create a container for people to experience greater joy and become more embodied. The words that we use help shape that experience. We can accomplish this by teaching yoga with Subjective Language.
A few weeks ago, I brainstormed a list of 24 different ways to language yoga postures; from controlling the tone of one’s voice to the art of remaining silent. As part of this process, I also mapped out common expressions, including the most cliche yoga teaching cues.
I frequently hear it across gyms and studios, and is recognizable. I’m sure there are lots of people that would disagree with me but “if it is in your practice, then _______.” is by far the most cliche yoga teach cue. Perhaps it comes from something the put in the water at the majority of yoga teacher trainings?
Teachers use this instruction to tell students they can do the pose in one of a few ways. Sometimes these “modifications” vary greatly from the standard posture, transitioning from Prasarita-padottanasana (wide foot forward fold) to Sirsanasana (headstand) for example.
Designing a class is little like baking, in which each ingredient lends itself to the other ones. “If it is in your practice” unnecessarily invites a wildcard into the equation, particularly when it becomes a free for all. If the recipe calls for flour and people reach for the salt instead, it becomes problematic.
If the recipe calls for flour and people reach for the salt instead,
it becomes problematic.
Left to fend for themselves, students may look around the room for guidance. When the class atmosphere is competative, students are tempted to emulate the most advanced version of the posture, one that is well outside of their sensible range of ability. At this point, the risk of injury goes up and the deeper spirit of yoga is lost.
Finally, this cue removes the onus of teaching from the teacher and onto the student. In my own classes, I want to impart a tangible skill or experience to the students, rather than leave them to figure out and risk injuring themselves. The teacher has a responsibility to be knowledgeable enough to safely guide students.
Fortunately, we can easily offset the pitfalls of the most cliche yoga teaching cues. We can restore the balance between student and teacher. The solution is simple, explain “why”. Rather than giving an open-ended invitation, put some parameters around it. Under what circumstances does a student choose option A over B? And under what circumstances shouldn’t they go with option B? This is your moment to steer shy of pat expressions, shine as a teacher, and keep your students safe.
Asana, pranayama, meditation, and other Tantric-Yoga methods remold your psyche from a limited understanding (avidya) to greater Self-understanding. In short, they maximize joy and minimize suffering.
To become proficient at blending these Tantric-Yoga methods requires ongoing practice, refinement, and moments of inner realization. It’s an extraordinary journey that gradually begins to touch upon every aspect of one’s life.
Tantra is somewhat unique on the horizon of spiritual methodologies; it prescribes practices to suit the needs of the individual. Each of us is unique (and similar in ways) and our approach to yoga ought to reflect our particular needs.
Our approach to yoga ought to reflect our unique needs.
To accommodate the needs of the individual, Tantric-Yoga methods can be very complex and nuanced. It takes time, and some trial and error, to learn how to synergistically blend asana, pranayama, mantra, and meditation techniques. Of course, an accomplished teacher also helps.
Done well, the result of these interwoven practices is far greater than the sum of their parts. Asana and pranayama practice, implemented prior to meditation, will powerfully enhance meditation exponentially.
They support one another in an interwoven and radiant tapestry. These interconnected practices, done in support of higher realization, is one of the very definitions of “tantra”. In many ways, the journey through Tantric-Yoga is a journey through the interconnected threads of practice.
While the variety of practices may seem disparate, there is a central thread that underscores them all; that thread is prana. Prana is the life-force of the creation, the very force of transformation itself; our quest for greater peace and self-actualization hinges on this critical ingredient.
There is a central thread that underscores them all;
that thread is prana.
All of the techniques interface with prana specifically. In many ways, prana is the primary teacher that not only leads us to greater levels of self-mastery but also guides us towards the innermost teacher within us all, the Self or the Soul.
Tantric-yoga methods support us to contact this Self and in turn, the Self aids you to learn and apply the forces of asana, pranayama, and meditation optimally. Over time, one recognizes the pranic-force within these methods and thus the cycle of continued growth carries on. One becomes more adept in their life and access Spirit more readily.
As part of this exercise, I attended a vinyasa flow class. Normally I am drawn to vinyasa classes however this class turned into a cautionary tale rather than a source of enrichment. To me, it seemed like an ineffective yoga class.
Observation number one. Upon retrospect, the teacher clearly overestimated the ability of the students, the first step of an ineffective class. Almost everyone in the room was over fifty and new to yoga. The substitute teacher was young and looked pretty fit. I got the sense that he assumed everyone was more or less in the same shape as they were. However, this was not to be the case. I’m glad everyone got out of there alive.
Secondly, there really was no warm-up. This was my next clue this would be an ineffective yoga class. He started us in a standing position and he had us in warrior three within the first five poses. Personally, I need time to work up to a posture like that. Apparently, I was not the only one. I saw others struggling as well. Their version of warrior three resembled a very crude version of someone partially hunched over to lift up a wide box while standing on one leg. It was not pretty.
“Warrior three resembled a very crude version of someone partially hunched over to lift up a wide box while standing on one leg.”
Thirdly, the pace of the class was very fast. I barely had time to finish half of an inhale before we were onto the next exhale or chaturanga. Why are we in such a hurry? The class was 60 minutes long regardless of how many poses you can pack into it. I think it is more important to spend quality time in each of the poses than racing to try and do as many as possible. Less is more.
Fourthly, the sequence was needlessly complicated. At one point, we did 14 successive postures on one side before only doing 12 on the second side. (I counted). It’s not surprising that the teacher missed a few poses on the second side given how complex the sequence was.
Like going as fast as possible (point number three) I’m not sure what the advantage is of doing so many poses on one side? I thought it made for an ineffective class. As a student, it felt like trying to digest 14 (or 12) different kinds of food all at once. Lemons, bulger, ham, cream cheese…. You get the point. I literally had a stomach ache. Choreography took precedence over quality.
“Choreography took precedence over quality.”
As a prospective teacher, I learned a lot from going to this class. There are lots of ways to teach an ineffective yoga class. When it’s my turn to stand in front of the room, I will keep everyone safe with the following. Firstly, tune into the level and needs of the students. Secondly, make time for a sufficient warm-up. Thirdly, move at a manageable pace. Finally, emphasize the quality of a sequence rather than its complexity.
It’s always fascinating to hear how people got into yoga. For some the process was quite gradual. For others it was a more immediate and affirmative knowing. “I did not even know it was possible to feel this way!?” For others the road to yoga may have been more rocky and could generally be classified into one of five ways. Perhaps yoga pulled you through hard times:
- A Traumatic Event: For some this was a difficult divorce, ending a significant relationship, or an accident. Something has changed their lives forever and they can’t go back to how it was before. Yoga has provided shelter, healing and renewed hope and they want to build on that foundation and perhaps teach others.
- Burned Out: Whether it’s being a social worker who is continually exposed to the plight of so many, a parent or caregiver (or just an over-giver), many people come to us depleted. The stress of “trying to keep it all together” has become too much. Maybe they are looking for a career change. They may also come to us in malaise or even depression. They are ready to fill their cup for a change (and not feel guilty about it).
- Wound Up: Others have come to us with unwanted anxiety, a stressful job, feeling trapped, questioning if they will ever “be enough”, or generally frustrated with life. They want to know how to regulate their emotions.
- Physical Situation: a persistent health issue, sports or dance related injury, body image concerns, or general bodily discomfort. While we won’t promise any miracles and we are here to support one in feeling greater ease and vitality in one’s own skin.
- Conscious Life Shift: Some have felt lost and without a compass. Others have overcome an addiction, a career change, a recent move or some other big life shift. The timing seems right and they are ready to mature spiritually and finally do that yoga teacher training that they have been waiting for.
Regardless of the issue, yoga has pulled you through hard times. Perhaps it even healed you.
If it is, and you’re considering our Denver based yoga training, here’s some of what we’ve learned over the years about who is and is not best suited for the program.
I like to tell people that yoga is born out of adversity and a deep desire to know the truth. Yoga is just as much about understanding our darkness as it is about understanding our light. It teaches how to navigate the valleys and climb to the peaks; without one you could not have the other.
No matter how much we may try to avoid misfortune or feelings of distress they find a way to creep into our life. Distress comes in many forms: a broken relationship, a parking ticket, political change, losing your job, ill health, even death. It is natural to want to avoid these kinds of experiences.
Conversely, life can be full of positive and enriching experiences. This can look like material success or healthy relationships for example. It is natural to want to covet these types of experiences despite their fleeting nature.
Ultimately yoga encourages us to move past identification with negative or positive experiences and find a source of lasting peace within, unconditioned by outer events.
Most of us are probably not there yet. Most of us still react unfavorably when the world does not conform to our expectations or get carried away when good fortune comes, secretly clinging to the hope that it will never go away.
How do we navigate the ups and downs of life and find lasting fulfillment?
Here are three suggestions:
1. Personal Responsibility
Yoga teachings embrace the notion of karma. Briefly, the word karma refers to the act of doing something (either negative or positive) and the subsequent negative or positive result, all within the same word or notion.
Just as there is an ecology to the orbit of the earth around the sun, weather patterns, and growing a healthy garden, so to there an ecology to our actions.
Nothing in the creation happens in isolation, it is all interconnected. The fabric of life responds to and influences our conditioning, choices, actions and circumstances.
It is easy to condemn outside forces and neglect asking what our role might be in the situation.
- “My coworker Fred is the source of all my suffering!”
- “I loaned all of my money to my mob-syndicate uncle who never paid me back -what a jerk! ”
- “It’s the president of the United States fault that the world is so messed up!” (okay, maybe this one is true).
Jokes aside, we are literally at the center of our life experience. How we feel and think about a situation happens inside of our skin and mind. The onus is on us to face our circumstances and choose the healthiest actions and perspectives, even if it is difficult at times. Ultimately, this will set us free.
If we relegate the responsibility of our life to the outside world we are destined to be disappointed.
2. Be Kind to Others
Yoga is no different than any other form of personal enrichment in that it can become a form of spiritual narcissism and we forget about the plight of others. Everyone else has experienced or is experiencing some form of hardship, it is one of the uniting features of humanity.
This becomes particularly important when working with people who may rub us the wrong way. How can we clearly see our own shadow in response to their actions, without getting triggered and resentful in the process, thereby perpetuating the cycle of negativity?
I’m not suggesting that you become a doormat or that you should become the next Mother Teresa. I’m asking how we can create space around an ingrained “Me” orientation, and become more capable agents of good in the world in the process.
3. Regular Yoga Practice
If you have gotten this far in the article, you understand the value of dedicated yoga practice. As my teacher once said “If you work on yoga, yoga will work on you.”
Cultivating ‘personal responsibility’ and ‘being kind to others’ does not have to be another hard fought battle. Regular yoga practice helps to foster these qualities so that they come more naturally.
Developing our capacity for great dedication and compassion is a gradual but inevitable process that stems from regular practice. In order for the practices to work, you have to do them. There does not seem to be anyway around that. Developing a home practice will benefit you in many, many ways. In the quiet of your candle lit basement you will cultivate wisdom and insight.
Practicing with others can also be beneficial. Particularly when done in a concentrated setting like a ytt or retreat. Practicing in these environments builds a collective power that is greater than the sum of its parts and can take your practice to the next level.
Conclusion
Learning how to navigate the inner forces of dark and light is a lifelong process of investigation and discovery and requires ongoing effort. Yoga can greatly accelerate that journey and empower us to face what is in front of us and extend positive regard to others along the way. Yoga is a way of life that draws out the very best within us, the fruit of which is lasting peace.
Traditionally, yoga was offered freely in service of the welfare of the whole creation. As students and teachers of yoga, how do we live in alignment with this noble ideal and still pay the bills? How do we live in attunement with yogic principles and fulfill our responsibilities?
Classic yoga offers a method -Karma Yoga.
Most of us are familiar with the word “karma”, it literally means “action”. The word “yoga” refers to a means of spiritual development. Karma yoga is the “yoga of selfless action”.
Typically we perform actions with some degree of self centeredness:
- If “I” purchase this new car, I will gain great social prestige.
- If “I” buy this person roses, they will love “Me”.
- If “I” do handstand in the middle of the room, everyone will think “I AM” Awesome!
It is difficult to not get emotionally invested in our efforts, to expect a certain result and become identified with that result. This will result in one of two outcomes; either disappointment or a temporary sense of self-satisfaction.
Karma yoga asks us take a different approach, to set aside our agenda and act impartially, without attachment to the final outcome.
Acting impartially is not to be confused with apathy. As a yogi, it is necessary to perform actions wholeheartedly, just without getting “stuck” or “attached” to the outcome. Perform all actions for the actions sake alone.
Karma yoga has more to do with the spirit in which we perform actions and has less to do with the outer circumstances surrounding our activity.
One could be working in Mother Teresa’s ashram in Calcutta, tending to the needs of destitute people, all the while thinking about how awesomely selfless they are, and miss out on karma yoga. Or, perhaps someone acts as a farmer who tills the earth in service of the people who will eat the food, accepting a “good” or “bad” crop with equanimity.
The main idea is to recognize any ingrained selfish motive when performing actions and dedicate all actions in service of the highest good.
Application
Just like asana practice, karma yoga is a practice. Karma yoga gives a point of reference in which we can bring the spirit of yoga to all of our actions (including practicing and teaching yoga). It will shine the bright light of self awareness into our activity and can be practiced at every moment.
It does not have to be perfect from the get go – it rarely is.
Learning how to recognize our own motive and choose to live in a universal way is an ongoing process one that will bring greater peace to the world and, in the great cosmic equation, benefits all (including you :)
200 Hr. YTT Open House – Aug. 13
Come find out more about Axis Yoga’s ongoing yoga teacher trainings. This will be a great opportunity to experience a class, meet graduates, get your questions answered and get a taste of what Axis is all about!
Sunday, Aug. 13, 2017 9:30-11am
Sixth Ave. UCC – Upstairs
3250 E. 6th Ave, Denver – 80206