EFFECTIVE TEACHING TECHNIQUES

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Here is a list of 6 Powerful Teaching Techniques and their description will be presented.  These techniques have been tried and tested for many years (since 2007).

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I have coached many teachers who follow the format presented.  The result is not only inspirational teachers who are able to provide dynamic, creative, empowering, connected and safe asana, meditation and pranayama classes, but they support the development of our strengths which support the creation of healthier and more connected relationships.

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1. CONNECT

2. CALL SEE PAUSE

3. ALIGNMENT

4. SIMPLE AUTHENTIC WORDS

5. SILENCE & SPACE

6. BREATH

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1. CONNECT 

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This is the first and most important teaching technique.  In order for a teacher to connect to their students, they must connect to themselves. That is the reason why we dive into personal development at the beginning of our program. Before you walk into your class (whether it is an in-studio  class, or zoom class), it is a good idea to have your own personal connection practice.  Your  individual personal connection practice will be developed throughout the Personal Development portion of this program.

 

Once you connect to yourself, you are ready to connect to your students.

Here are a few  ways, you as teacher can connect to your students:

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• Introduce your self, the class duration and focus.

• Tell your students if they have questions that it's ok to ask, and that if something doesn't feel right in their body to let  you know.

• Make eye contact with your students, before calling the first posture.

• Reference human body parts as "your" vs "the".

• Use the first posture to presence your student(s) to the right now moment.

• During this posture, introduce a pranayama.

• Set the intention or have your students create at intention for their class (this intention can be referenced throughout the class).

• Avoid filler words.

• Keep your explanations and directions simple, clear and direct.​

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 2. CALL SEE PAUSE 

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Once you connect to yourself and to your students, you are ready to teach asana.  This technique was created for effective thought mapping use with the human brain.  This is how it works:

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1. Call the pose.  For example: Downward Facing Dog.

2. Be quiet, meaning say no words after you say the pose.

3. See your students and say any additional instruction that they may need.

 

This teaching technique alone can make the difference between and OK class and a super amazing class.​​

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 3. ALIGNMENT 

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Once you call your pose, the next step is to look at each of your students to see where they need alignment cues.  We want to start with what we call "Critical Alignment" first.  Critical Alignment is explained further on this page.  If your students are safe, meaning there is no CA  (Critical Alignment breech), then you have two options:

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1. Provide alignment cues to deepen the posture; or

2. Be quiet and focus on the latter teaching technique: Silence and Space.​​

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 4. SIMPLE AUTHENTIC WORDS 

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Keep your voice authentic.

Do not change your voice based on what you are teaching or who you are speaking to.

The voice you use to teach asana will be the same voice you use to teach meditation and yoga nidra.

DO NOT FORM A YOGA VOICE.

Watch for influx in words and also sing songy words and elongating words.​​

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 5. SILENCE AND SPACE

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Exactly as it reads: Silence and space. Meaning no talking and holding space with confidence.  Confidently holding space means you hold your presence and your connection to yourself and to your students.​​​

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 6. BREATH

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This technique is important.  I caution you to not misuse it.  To simply tell your students to "breathe" is not effective. They are already breathing, or they would be dead.  It is important to remember to tell your students HOW to breathe.  You have been instructed to set up a pranayama in the first Teaching Technique:  Connection.  This will help you reference your students breath, as you can recall the pranayama type.  You can also describe HOW you want your students to breathe, an example, is take a deep breath in and a long breath out etc.  Be mindful to not script your breath cues or any other cues. 

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HOW TO  INCORPORATE YOGA PHILSLOPHY INTO YOUR PRENATAL YOGA CLASSES

And how it can contribute to healthy and balanced relationships.

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The Yamas and Niyamas from Patanjali's Yoga Sutras.

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AHIMSA

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Ahimsa / Non-harm

Sutra 2.35 Ahimsa Pratisthayam Tat Sannidhau Vaira Tyagah:

"The more considerate we are, the more we stimulate friendly feelings among all in our presence."

 

Ahimsa is the first, most important Yama. This Yama alone can create peace within our 6 bodies. The idea is that the more we emit harmonious vibrations of a peaceful presence, the more peace will enter the world. We cannot experience peace if we are engaged in levels of harming - even on the most subtle level.The word hiṃsā means “injustice” or “cruelty,” but ahimsa is more than simply the absence of himsa, which the prefix a-suggests. ahimsa is more than just lack of violence. It means kindness, friendliness, and thoughtful consideration of other people and things. We must exercise judgment when thinking about ahiṃsā.Ahimsa goes beyond the obvious of not killing, although it can imply to not kill anything from bugs to animals, including killing animals for food or animals for their skin (leather).

 

However Ahimsa asks that we don’t avoid something that will inevitably cause harm - for example - is it best to eat the meat or starve to death?Harsh language and gossip even contribute to disharmony and suffering. Ahimsa asks that we avoid indirect violence (such as having stocks or mutual funds that profit from war, plundering the environment of natural resources and/or exploiting third world labor and resources). Ahimsa has to do with our duties and responsibilities too. It could even mean that we must fight if our life is in danger. In every situation we should adopt a considered attitude; this is the true meaning of ahimsa.

 

Ahimsa also refers to not harming our environment, nor our bodies, with toxic chemicals. As well protecting our minds from movies, TV shows and music that glorify conflict and violence. Ahimsa also means refraining from unkind or critical thoughts of ourselves and others, and not harbouring feelings of anger, fear, regret and resentment. Ahimsa is also related to kindness toward our physical bodies within our asana practice.

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SATYA

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Satya / Truthfulness

Sutra 2.36 Satya Pratisthayam Kriya Phalasrayatvam:

"When we show a high degree of clear communication, being aware of the impact we have on others, we will not fail in our actions."

 

Satya means “to speak the truth,” yet it is not always desirable to speak the truth come what may, for it could harm someone unnecessarily. We have to consider what we say, how we say it, and in what way it could affect others. If speaking the truth has negative consequences for another, then it is better to say nothing. At the heart of Satya lies love, compassion and integrity.

 

Our human mind is capable of clouding Satya; however, the wisdom of our heart is ever pure and truthful.The instinctual knowledge that we all have a deep voice within us exists - this is the voice of our soul. It is ever honest, incorruptible and eternal. You have heard it each time you engage in unconscious behaviour, even if you chose not to listen. As we seek to still our mind, we hear this whisper of the soul with increasing clarity. Eventually we enter into full dialogue and live from this place of grace.

 

The practice of Satya is a pathway to this wisdom of the heart. Most of us have been taught since we were children to always tell the truth, but how many of us really do? We call in sick to work, we tell lies to hide certain actions of which we are not proud of, we spare our true feelings to a friend or loved one for fear of causing hurt, conflict or retaliation. We even tell lies to ourselves about our motivations or to excuse ourselves for inappropriate behaviour. This comes in the form of rationalization and self-delusion.

 

Satya is contraindicated by over- consumption of food, alcohol, drugs, chronic shopping, lack of self-discipline and other embarrassing behaviours that we are unwilling to face. If we firmly establish ourselves in truth, we remove illusion, self-deceit and pretence, all of which are elements that veil reality, create fear and constrict the heart. Satya should never come into conflict with our efforts to behave with ahiṃsā. The Mahābhārata, the great Indian epic, says: “Speak the truth which is pleasant. Do not speak unpleasant truths. Do not lie, even if the lies are pleasing to the ear. That is the eternal law, the dharma.”

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Non-stealing / Non-covetousness

Sutra 2.37 Asteya Pratisthayam Sarva Ratnopasthanam:

"When we are trustworthy, because we do not want what belongs to others, we naturally obtain everyone's confidence and everything is shared with us, no matter how precious it might be."

 

Asteya is the third yama. Steya means “to steal”; asteya is the opposite—to take nothing that does not belong to us. This also means that if we are in a situation where someone entrusts something to us or confides in us, we do not take advantage of him or her.

 

Asteya moves beyond the act of physically stealing something from someone. It includes taking away someone’s experience by interrupting, or wanting what someone else has, or simply by not being satisfied with what we have. It includes seeking financial gain to the point of engaging in some form of stealing; for example having stocks in companies that exploit our planet’s resources.

 

Some examples of this are: keeping our car engine running when we don't have to, driving when we could walk or ride a bike; and over using water or electricity. When we do not practice asteya, we are likely to either not get what we were after or lose it at some point in the future. In the process, we also lose touch with our soul. Just as discussed in Satya, where we will likely find ourselves telling little white lies for convenience sake, we too likely commit little thefts without paying attention. The more we are established in the act of non stealing, abundance comes our way. To live completely in Asteya, we must enhance our awareness and be willing to do the necessary research to work towards living more consciously.

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BRAHMACHARYA

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Brahmacharya:Abstinence /Moderation

Sutra 2.38 Bramacharya Pratisthayam Virya Labhah.

"With awareness and moderation, we can achieve ultimate vitality and connect with our divine."

 

This word is composed of the root car, which means “to move,” and the word brahma, which means “truth” in terms of the one essential truth. We can understand brahmacarya as a movement toward the essential. Bramacharya is a practice of moderation and abstention; especially when it comes to indulging all of our senses.

 

This speaks to responsible behaviour, not celibacy. Just as we have noted the many ways that violence, dishonesty and stealing pervade modern culture and contribute to our conditioning, sensual pleasures are a major focus of society and economics. From early childhood we are taught to focus on and cultivate our desires. We learn to associate gifts and acquisition of material items with affection and love. We are tantalized with sweets to the point that food often becomes more about pleasure of the senses rather than nourishment of the body.

 

Desire has a wide range of impacts on us depending on how much we cater to our urges and compulsions. Over-shopping, too many vacations, overeating, excessive drinking, vicarious living through mass media, addiction to drugs and excessive gambling can all lead to mental derangement. This is not to say we should retreat to a cave and chant AUM for the rest of our lives! We should live our lives to the fullest and rejoice in every single moment, exploring and absorbing all aspects of our existence - however, everything in moderation! It is when we become attached to our senses, seeking fleeting pleasure only through them and habitually over indulging ourselves, that we endanger our well being.

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APARIGRAHA

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Aparigraha: Non- possessiveness

Sutra 2.39 Aparigraha Sthairye Janmakathamta Sambodhah:

"When we are not greedy, we are secure. We have time to think deeply and understand ourselves. Once we have this understanding, we will experience completion."

 

Aparigraha; a word that means something like “hands off” or “not seizing opportunity.” Parigraha means “to take” or “to seize.”When we let go of greed, we come to understand the true meaning of our birth and existence. We realize that life is not about what's in it for us. Greed can mean not only material possessions, but greed when it comes to self expression and when it comes to clinging onto patterns within our thoughts and emotions, and even our intellect and our energy that no longer serve us.

 

Aparigraha begins with awareness. Awareness is the first step; through awareness we cultivate compassion, along with understanding, acceptance and generosity. When we release greed we are more likely to serve others and to give rather than to take. Releasing greed shifts us away from our desires, patterns and petty concerns. Aparigraha involves not just transcending our individual greed, but also opening our eyes and our hearts to the suffering of humanity.

 

The more we take of the world's resources for ourselves, the less others have.From a global vision, Aparigraha can mean non-greed within our emotional selves, considering our patterns and our desire for material possessions. Expanding this concept requires us to think about other people and create compassion, understanding and acceptance to where others are at. As well, we can implement the use of generosity; not only from sharing our material items we have no use for, but also sharing our experiences and tools in order to empower and enhance the lives of others.

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SAUCHA

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Saucha: Cleanliness of Body and Mind

Sutra 2.40 Saucat Svanga Jugupsa Parair Asamsargah:

"When cleanliness is developed, it reveals what needs to be constantly maintained."

 

In order to become strong and happy, we must keep our temple clean (washing our body, brushing our teeth, washing our hands); feed ourselves healthy and "clean" foods. We gain more clarity and confidence as these habits progress. It teaches us we have the power to change our habits and transform our lives. Just as important as the purification of the body, is the purification of the mind.

 

Think of both inner and outer cleanliness. Mental purification helps to bring us stillness. In this stillness is where we can experience true connection and union. Just as overeating and impure foods pollute the body, over-ingestion of negative impressions pollute the mind. We must avoid the trap of becoming fixated with our body and remember that a central aspect of Saucha is to disassociate as well; moving from attachment to our physical matter to our spiritual connection.

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SANTOSHA

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Santosha: Satisfaction / Contentment

Sutra 2.42 Santosad Amuttamah Sukha Labhah:

"Through contentment, we can obtain ultimate joy."

 

Santosha is the most elusive of emotions for most of us and among the most blessed to attain. The key to any lasting contentment is learning to see and accept reality for what it is and then act skilfully, rather than reacting when reality fails to conform to our expectations. The result is that we come to recognize that there is more going on than just our own little movie, that our ego is not running the world and there is a higher power behind our experience. One of the primary reasons most of us spend our lives reacting to reality - feeling stressed, overwhelmed and unhappy as a result, is because we have been deliberately conditioned to do so. Another factor is related to the constriction of our range. Much of our social conditioning results in increasingly narrow viewpoints and experiences. We come to see the world through our lens of political, social and philosophical prejudices. Our tolerances for anything outside of our range is diminished as we become deeper and deeper set in our ways. We automatically react when inevitable fluctuations of life spike outside of our comfort zone.

 

We can begin to expand our range through cultivating gratitude and acceptance; thus we will live more fully in reality and increase the level of Santosha in our lives. As we accept experience in one area of life and learn to cope with challenges, we are able to expand in other areas. This helps us release our egos, prejudices and social conditionings. This promotes fuller self expression, a greater willingness to accept changes and enhanced self esteem. Living in Santosha is living from the heart. It is a full blossoming of Yoga, it brings a delightful fragrance to our life that assists in healing ourselves and calming those in our presence. It is what we all truly want. There is no greater gift than this, no acquisition or experience that can compare; no level of power, wealth or status that even comes close to the grace of true contentment.

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TAPAS

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Tapas: To apply one's heart

Sutra 2.43 Kayendriya Siddhir Asuddhi Kshayat Tapasah:

"When we remove impurities, we allow our body to function more efficiently."

 

The root of Tapas is "tap", which means to “apply one's heart”. Tapas is the inner flame of the heart required to burn away our impurities and transform the fuel of knowledge into wisdom.

 

Tapas is the hard work, the self discipline and sustained effort it takes to achieve Yoga; not just in the asana, but within all of the limbs. We can know everything there is to know about food, from planting to harvesting to serving, but we must ingest it to be nourished.

 

We can study yoga and come to know its myriad of aspects and applications, but we must practice it with enduring effort and self-discipline for it to unfold its many blessings in our lives.

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SVADHYAYA

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Svadhyaya: Self Study, for the purpose of Spiritual Study

Sutra 2.44 Svadhyayad Istadevata Samprayogah:"

Through self study and reflection on sacred words, we can unify with our chosen God."

 

Svadhyaya is the act of self-study and reflection on sacred words; a primary pathway to self- awareness and personal growth. Sva means “self” or “belonging to me.” Adhyaya means “inquiry” or “examination”; literally, “to get close to something.” Svadhyaya therefore means to get close to yourself, that is, to study yourself. All learning, all reflection, all contact that helps you to learn more about yourself is Svadhyaya. It helps us move past our ignorance of our true nature, ego, attraction, aversion and fear. It involves facing ourselves and really owning our behaviour, then seeking the guidance embodied in sacred words that offers us a higher course of action and being.

 

The most common way to perform svadhyaya is the devotion or study of one's Brahma (or God). This comes in many forms: Jesus, Buddha, Krishna, Shiva, Rama and Vishnu. We do this by studying “sacred” text. In yoga these texts include: The Vedas, Bhagavad-Gita, Yoga Sutras and Upanishads. Depending upon your spiritual orientation, you may prefer: Bible, Diamond of Sutra of Buddhism, Tao, or any other sacred text or any other kind of science. We come to see our perspectives and patterns in different light when we read and reread this wisdom. We have communication with those great sages and seers who have actually explored the inner frontier and brought home divine guidance. We could be inspired to shift, change and grow. What if through this practice, our hearts are open and our souls are touched?

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ISHVARAPRANIDHANA

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Ishvarapranidhana: Surrender

Sutra 11.45 Samadhi Siddhir Ishvarapranhidanat:

"When we surrender to God, Samadhi is attained."

 

It is stated that if you attain this sutra, you need not pay attention to the others, as you have attained Samadhi (the final/eighth limb of yoga). Ishvarapranidhana means “to lay all your actions at the feet of God.” Because avidyā often underlies our actions, things frequently go wrong. This is the reason why santosha (modesty / contentment) is so important: let it suffice that we know we have done our best. We can leave the rest to a higher power. In the context of the niyamas we can define Ishvarapranidhana as the attitude of a person who usually offers the fruits of his or her action to God in daily prayer.This does not mean you have to be religious, it means you have to be willing to look outside yourself and see the divine in all things. Such an act has a greater purpose than that of your achievements, your materials and your relationships.

 

This act is when you surrender yourself, all actions, all thoughts and all feelings to the Divine (whomever your Divine is: God, Goddess or higher power, etc).This is ultimately full surrender of your ego(s). We mostly find it easier to see the beauty and grace in those we love. This sutra is seeing the beauty and grace in all beings, even the ones we once had animosity toward. This is at the seat of forgiveness, compassion and acceptance of all events, all feelings, all emotions; this is full expression, with balanced boundaries. We all have this in us, we were born with it. The proof is watching a small child; they are fully expressed. As we grow we are conditioned and our light is dimmed by the many lampshades of our perception.

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