Yoga Philosophy: Essential tools for well-being

Stemming from a rich tradition in oral history, the practice of yoga was systematized around 400 BC by the sage Patanjali in his revered work, The Yoga Sutra (Saraswati, 1976). The Yoga Sutra contains 195 sutras or concise verses that illuminate the promise, the practice, and the power of a committed yoga practice (Saraswati, 1976). These precise, short statements, loaded with meaning and insight, allowed for the oral transmission of yoga and yogic philosophies from teacher to student to continue for centuries. Interestingly, the Sanskrit word sutra, which means a thread or suture, reinforces this deep connection or link between the teacher, the teachings, and the student (Desikachar, 1999), each is equally influenced or impacted by the others just as the whole body or system is impacted or influenced by endeavoring along any step on the yogic path. 

Organized into four chapters, or padas, The Yoga Sutra begins with Samadhipadah, which consists of 51 verses that not only define yoga and provide an overview of potential progress and pitfalls along the path, but also highlights the promise of what is to come for the dedicated practitioner (Desikachar, 1999). In honor of the journey that is about to begin, sutra 1.1, atha yoganusasanam, formally invites the student to commence the study of yoga. Once the teacher and student enter into this agreement, yoga is clearly defined in sutra 1.2 as yogasgcittavrttinirodhah or “the ability to direct the mind exclusively toward an object and sustain that direction without any distractions” (Desikachar, 1999).  Teachings about the five states of the mind follow, as well as a recommendation to be disciplined and positive about the practice, as there will inevitably be obstacles and a natural wax and wane of commitment over time. 

Sadhanapada, the second chapter, consists of 55 verses that describe “the qualities necessary to change the mind effectively and gradually from a state of distraction to one of attention” (Desikachar, 1999, p. 165). This is where the practice comes to life. Patanjali introduces astanga, or the eight-limbed path, in sutra 2.29, yamaniyamasanapranayamapratyaharadharanadhyanasamadhayo ‘stavangani (Desikachar, 1999). Presented from a more external to a more subtle state of introspection, these eight, interdependent limbs guide a student to freedom or self-realization (Saraswati, 1976). Limbs one through five are outlined in this chapter and they include, from the more gross to the more subtle: the yamas (our attitudes toward others), the niyamas (our attitudes toward ourselves), asana (body exercises), pranayama (breathing exercises), and pratyahara (withdrawal of the senses). 

Continuing into yet more subtle aspects of the self, chapter three, Vibhutipadah, describes “the capacity of the mind, which through the various practices described in the earlier two chapters can achieve a state free from distractions” (Desikachar, 1999, p. 184). This chapter highlights the power that comes with training the mind to be steady. The last three limbs are described here and they include: dharana (concentration on an object), dhyana (uninterrupted concentration or flow), and samadhi (integration with the object). 

The final 34 verses from chapter four, Kaivalyapadah, illustrate the limitless possibilities for a “person with a highly refined mind” (Desikachar, 1999, p. 203). At this stage, consciousness, witness, or purusha is pure and free from the entanglements of the material world and the unity of all things is realized. Transcendence or renunciation does not follow this realization, though. Instead, the “yogi returns to the everyday, taking up a life of happiness, compassion, joy, and equanimity (Finlayson & Hyland Roberstson, 2021, p. 52). 

Centuries and many other reflections on and interpretations of yoga later, The Yoga Sutra remains one of the most significant contributions to the study and practice of yoga. The holistic, systematized path offers a roadmap for practitioners to find their way back to awareness or presence by embarking on the journey in a place that aligns with their personal interests. Gradually, one path will begin to influence another and another until the student is “aware of the holistic nature of our being, realizing that we are made of body, breath, mind, and more” (Desikachar, 1999, p. 7). Similarly, each of the koshas or sheaths of the body from the panchamaya kosha model is “interwoven with and affects all other layers” (Finlayson & Hyland Robertson, 2021, p. 237). As both The Yoga Sutra of Patanjali and the panchamaya kosha model view health “as a progression toward increasing wisdom, discernment, and internal coherence of the mental landscape of the individual'' (Finlayson & Hyland Robertson, 2021, p. 238), they are complementary, if not powerful allies in the practice of yoga therapy. 

Highlighting both the significance and the necessity of a multilayered or multidimensional approach to health and wellness, The Yoga Sutra and the panchamaya kosha models have stood the test of time for students and practitioners of yoga. As research continues to show their influence and impact across the domains of health, modern, integrative approaches to healthcare have taken notice. The biopsychosocial-spiritual model, which has gained acceptance in modern healthcare settings, is a contemporary iteration of these ancient paradigms that similarly values and explores the “complexity of health and well-being as a dynamic relationship within multidimensional human experience” (Sullivan & Hyland Robertson, 2020, p. 113). Encouraging healing and introspection of these dynamic layers of health and wellness not only enlightens clients or patients on the interconnectedness of all layers - body, mind, spirit - but also empowers them to take an active role in cultivating and maintaining their own health and well-being. 

Rooted in the ancient teachings but evolving in a modern world, yoga therapy is a bridge between the Western approach to medicine and the yogic approach to intentional healing (Devi, 2014). It provides a “translational language” between the two models, which enhances “the accessibility of traditional philosophies to current healthcare contexts, including research, and work with individual clients” (Sullivan & Hyland Robertson, 2020, p. 114). It is the role of a yoga therapist to digest information from medical doctors, as well as their own findings from an evaluation and assessment process, to make recommendations and create a plan of care within their scope of practice, and then seek feedback and make personalized adjustments through a follow-up (Devi, 2014). This is a dynamic process that will change over time based on the evolution of ability, intention, and interest. Patanjali plans for this fluctuation in sutra 1.14, which encourages a genuine dedication to and positive attitude toward the long-term commitment to practice. Additionally, the holistic nature of his eight-limbed path enables a practitioner to begin again, as they are, based on their evolving personal interests. To be an effective, trusted healer, a yoga therapist also commits to their own lifelong study of the integrative healing dimensions of yoga and to continually reflect on their own health, wellness, and yoga practices (Desikachar et al., 2005). This is an example of the niyama svadhyaya, or self-study, from sutra 2.44. In fact, several of Patanjali’s yamas and niyamas from the second chapter of The Yoga Sutra align with the essential qualities of a yoga therapist, namely skillful speech, enthusiasm, committed personal practice, integrity, gratitude, surrender, and faith (Le Page et al., 2014). Research into these ethical practices of yoga, compared to practicing postural yoga just for exercise, shows evidence of greater overall well-being, including “decreased depression and anxiety symptoms and improved mindfulness and cortisol levels” (Sullivan & Hyland Robertson, 2020, p. 170). 

Yoga therapy is a comprehensive healing practice that is self-empowering, specific to each individual’s needs, and requires thoughtful guidance from the therapist and active participation from the client.  It begins, as do The Yoga Sutras of Patanjali, with an invitation and a commitment to work together respectfully as partners in the healing process. From there, an adaptive, integrative, and contemplative wellness journey unfolds that connects and honors the client, the therapist, and the teachings of yoga. A sustained practice, inclusive of all of the dimensions of yoga, leads to “changes in life perspective, self-awareness and an improved sense of energy to live life fully and with genuine enjoyment” (Woodyard, 2011, p. 49). Truly, the yoga sutras of Patanjali are the heart of yoga and the inspiration of well-being. 

Resources

Devi, N.J. (2014). Yoga teaching or yoga therapy. International Journal of Yoga Therapy, 24(1), 9-10. 

Desikachar, K., Bragdon, L., & Bossart, C. (2005). The yoga of healing: Exploring yoga’s holistic model for health and well-being. International Journal of Yoga Therapy, 15(1), 17-39.

Desikachar, T. K. V. (1999). The heart of yoga: Developing a personal practice. Inner Traditions International. 

Finlayson, D. & Hyland Roberston, L.C. (2021). Yoga therapy foundations, tools, and practice: A comprehensive textbook. Singing Dragon. 

Le Page, J., Le Page L., Prescott, C., Eimers, S., & Schaeffer, E. (2014). Qualities of a yoga therapist. International Journal of Yoga Therapy, 24(1), 11-13.

Saraswati, S.S. (1976). Four chapters on freedom: Commentary on the Yoga Sutras of Patanjali. Yoga Publications Trust, Ganga Darshan, Munger, Bihar, India. 

Sullivan, M. & Hyland Robertson, L. C. (2020). Understanding yoga therapy. Routledge. 

Woodyard, C. (2011). Exploring the therapeutic effects of yoga and its ability to increase quality of life. International Journal of Yoga, 4(2), 49-54.