Why emphasize personalized learning?
This article is a continuation of this one: The term Mysore is really not limited to the practice of Ashtanga Vinyasa Yoga sequences!
Krishnamacharya's teaching approach and concepts.
Yoga had to be adapted to the individual and not the individual to Yoga
T.R.S Sharma is emphatic that Krishnamacharya’s teaching did not necessarily conform to a fixed or rigid order of postures but was undertaken in a spirit of innovation and investigation — an assessment that clearly contradicts Pattabhi Jois’ presentation of these years but which corroborates T.K.V. Desikachar’s observation that at this time Krishnamacharya would modify postures to suit the individual, and would create (or “discover”) new postures when needed.
Similarly, another senior Mysore resident who was personally acquainted with early yogasala students Srinivasa Rangacar, Mahadev Bhat, Keshavamurthy, Pattabhi Jois and others, insists that even at that time Krishnamacharya’s teaching was “based on the constitution” of the particular student, and that,
….there was no such concept as the Primary Series, etcetera. If [Krishnamacharya] saw that a students had good backbends, he used to teach some backward bending postures. If he saw the body was stiff, he would teach mayurasana… there was no such series.
Krishnamacharya divided the practice of yoga into three parts. When one wants to develop muscular power, power to concentrate, power to do difficult postures etc, it was called Śakti Krama, Śakti in the sense of power. The second type of practice that he taught was called Adhyātmika Krama, that is, to go beyond the physical and to understand, say God or oneself. The third type was Cikitsā Krama, yoga for therapy, for this he would modify the asana and breathing so that the problem was reduced. According to him this Cikitsā Krama was to eliminate the impurities in what he calls to Kosā (organs) and Nādī (channels through which energy flows). To keep these Nādīs clear and the energy flow smooth was very important for a yoga student.
The background of each student was taken into consideration so that what was taught would not create a conflict with the student’s background and roots. The starting point was always based on the condition and capacity of the student. Krishnamacharya’s creativity was evident in the manner he would modify even the most difficult asana, pranayama or dhyanam so that they could serve the individual who needed it. Dhyanam according to him was meditating on Īśvara. For this he believed that the person must be qualified and their meant that the body should not be an obstacle and the person must have done sufficient pranayama to have a quiet mind. He would study the persons problems, his capacity and then choose the mantra that had to be taught. He would first do the mantra japam himself assuming that he was the student and only when he thought it would work and was confident, would he teach the student. That is why people have received the same mantra differently from Krishnamacharya. Further, there was always an order in the teaching. The student was progressively led to the realizing of his potential in a manner that was smooth and safe. His teaching methods were designed to bring out the best in the student. The fact that he had practiced and experienced all that he taught made him an authentic teacher.
A.G. Mohan he reminded of an interview with Krishnamacharya when he was 100 years old. In this interview he was asked:
Q: Till what age one can do these advanced practices? These advanced practices are the very difficult asana - Koundinyasana, so on and on, some of those postures.
Krishnamacharya said: ‘Up to age of 16 is fine. If you have total complete Brahmacharya, when you completely refrain from any connection even mental, if you’re able to have Brahmacharya, probably up to age of 32 you can do. But beyond it, is not advisable to do.’
Brahmacharya is very essential. Prevent the distraction of the mind and also use the Veria, which is potency of strength, not just physical but mental.
To bring about the transformation
To Krishnamacharya, our evolution is directly linked to our state of mind and capacity to achieve vairagya (detachment). This means that progress on the path of yoga means different things to different persons. He thought the progress should not be obstructed by deliberately setting fixed goals. Yoga serves the individual and does this through transformation rather than by giving information. To bring about this transformation he believed that yoga had to be taught individually. What should be taught, when it should be taught and to whom, were important questions to be answered before making a beginning. The most important question of all was — How can the power of breath be utilized? This was something quite exceptional for nowhere else is the breath given so much importance, and his work has proved that working with the breath does wonders.
Yoga serves the individual,, and does so through inviting transformation,
rather than by giving information.
- -TKV Desikachar
Teacher-student relationships are based on mutual sincerity
Nowadays, the communication between yoga teachers and practitioners has been degraded to online socializing, often sending messages to the community, which is similar to a feeling of “selling” or “ dragging students around”. Regrettably, the sincere mode of communication between teachers and students has gradually been lost today.
Drawing on Krishnammacharya’s experience with his teacher Rāma Mohana Brahmacārī, he would use teaching methods respecting the belief system of the student whether a Hindu, Muslim, Sikh or Christian. He would build the ideal teacher - student relationship where, communication was total. He adapted the teaching methods according to the need and capacity of each student. This was the only way he taught and the only way he wanted his students to teach. This method of leading the student gently, step-by-step, from the student’s own point was also something he learnt from his guru Rāma Mohana Brahmacārī.
For Krishnamacharya, the attention given to the individuality was itself yoga, to bring together the teacher and the student, to bring together the individual as a whole. The capacity of the student and the time the student could devote to the practice or study, determined how Krishnamacharya would teach. He would do all that was required to bring out the best in the student. His passion to communicate perfectly and see the desired effect on the student was his only aim. He was like a mirror and would reflect the same intensity that the student showed in his desire to learn. His teachings were a demonstration of purity, tolerance, grace, compassion and intense spiritual relationship.
Should asana vary according to age?
“How the tools of Yoga must be utilized depends on the individual and his or her stage of life. Yoga must only be taught in this manner and must not be standardized for all. Standardization of Yoga is not only useless, but will also lead to dangerous consequences.”- - - The Yogarahasya of Nāthamuni
Yoga Sādhana can be divided into three Krama-s.
“The purpose of these classifications is to promote and maintain health and eliminate illness, taking into consideration the age, capacity and need of the individual.”- - - The Yogarahasya of Nāthamuni
(1) Sṛṣṭi Krama — A person is fit to practice when they can eat by themselves. This is up to the 25 years old. At this stage there is no need for Cikistā, as the Sādhana is done to develop the strength of the body, the senses and the mind. The body should never become weak. However, if the person is sick at that age, one has to follow a combination Sṛṣṭi Krama and Sthiti Krama. In the ancient times up to the 25 years old, a person would be in Gurukulam, which is under the Guru’s care there is not much need for Sthiti Krama. Patanjali has shown many ways for each Sādhana according to the requirement of the individual. It is the responsibility of the instructor to guide the individual.
“The focus for Sṛṣṭi Krama is to facilitate the growth of the physical body as well as the sharpening of the senses. This is so important in the first stage of life, as it sets the platform for the next stage of life, which is usually the most productive. So if health and senses have a strong foundation, then fulfillment of Dharma becomes much more efficient.”- - - The Yogarahasya of Nāthamuni
(2) Sthiti Krama — is from the age 25 to 75, when most of the people are gṛhasthas (being in and occupied with home, family). For the married person, prevention of illness is desirable. However, in reality there is great scope for sickness. The power of the body, the senses and the mind get reduced, the life span is curtailed, and unexpected death is likely. We should make sure that the yoga Sādhana will avoid or correct this for, under no circumstances should one be deprived of good health.
During this time there is also a psychological developmental shift. From Krishnamacharya’s viewpoint, you’ve got the Āsana under your belt, so to speak, and now the priority is to maintain the intensity of your life energy or Prāṇa Śakti. Yoga practice is now prioritised for sustaining more at the level of an energetic, mental and emotional stability. This stage is known as Sthiti Krama where the need is now more energetic and especially psychological rather than physiological.
“For the householder, in line with Sthiti Krama, the most important practice is Pranayama.” – T Krishnamacharya
(3) Saṃhāra Krama — practice from the age of 75 to 100. Only that yoga Sādhana taht will promote Para (spiritual), Apara Vairāgyam(unlimited renunciation), Jnānam(wisdom), and Bhakti(devotion) must be practiced. Moreover, if one practices yogāsana-s, without respecting proper inhalation and exhalation, failure both in terms of immediate and long term benefits will result. The person may also suffer from some ailments.
We work together to bring about
a refreshed and positive transformation in life!
Before a student begins practicing yoga, he must ask himself, ‘Is this practice appropriate for me?'
A yoga teacher must always consider his students and ask, ‘Is this practice that I am teaching appropriate for this particular student?’
Underlying all of Krishnamacharya’s teaching was this principle: “Teach what is appropriate for an individual.” (Book: Krishnamacharya his life and teachings)
Our Mysore program listens to your needs, engages in two-way communication, and brings about holistic transformation in your life.
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Reference List:
Yoga Body, the origins of modern posture practice by Mark Singleton
Sri Krishnamacharya The Pūrnācārya by KYM Chennai
Krishnamacharya his life and teachings by A.G. Mohan
The Yogarahasya of Nāthamuni by TKV. Desikachar
Yogasanagalu by Krishnamacharya
Yoga Makaranda by Krishnamacharya
