Is Yin, Yoga?

Has Creative License Dialuted the Teachings of Classical Yoga ?
By Avril Bastiansz. Counsellor, Psychotherapist, Yoga and Meditation Teacher

In recent decades, yoga has undergone a vast transformation. From sacred, lineage-based teachings rooted in spiritual discipline to brightly lit studios offering everything from Goat Yoga to Beer Yoga, we’ve witnessed a shift from tradition to trend. And while adaptation can bring accessibility, it also brings an important question to the surface:

At what point does creative license become misrepresentation?

The Rise of “Modern Yoga Styles”

One of the clearest examples of this phenomenon is Yin Yoga—a practice that has gained enormous popularity for its gentle, meditative approach. While undeniably calming and beneficial in certain contexts, Yin Yoga is often mistakenly presented as a traditional yogic practice, despite having no roots in classical yoga.

Yin Yoga was created in the late 20th century, borrowing from Hatha asana forms and combining them with principles from Taoist philosophy and Traditional Chinese Medicine. It was never part of the original teachings found in texts like the Yoga Sutras of Patanjali, Hatha Yoga Pradipika, or Bhagavad Gita.

And yet, many students (and teachers) are led to believe it is “ancient,” “Eastern,” or somehow spiritually equivalent to classical yoga. This is where the dilution begins.

Creative License or Cultural Erosion?

Adaptation isn’t inherently wrong. Yoga has always evolved—from oral traditions to written scriptures, from forest sages to modern teachers. But what we’re seeing now is something deeper: a watering down of foundational principles, often under the guise of innovation.

When we blend yoga with fitness, psychology, or other cultural frameworks without clearly acknowledging the distinction, we risk:

• Distorting the philosophical roots of yoga as a spiritual path

• Erasing the lineage and wisdom of ancient teachers

• Feeding the Western obsession with novelty, rather than discipline and depth

As a counsellor and yoga teacher, I see the need for trauma-informed, gentle, and accessible practices. But I also believe we have a responsibility to teach with clarity, honesty, and reverence—not by dressing up modern hybrids as ancient wisdom.

The Role of the Teacher: Integrity Over Innovation

When teachers take excessive creative license—especially without proper study of classical texts or philosophy—it confuses students and undermines yoga’s purpose: self-realization.

Yoga is not simply a tool for stretching or stress relief. It is a holistic spiritual discipline, integrating ethical living (yama/niyama), breath control (pranayama), sensory withdrawal (pratyahara), concentration (dharana), meditation (dhyana), and ultimately, liberation (samadhi).

The more we fragment these teachings or cherry-pick only what’s commercially viable, the further we stray from yoga’s true path.

Moving Forward with Respect

This isn’t a call to reject all modern forms—but to differentiate them. To say honestly:
“This is inspired by yoga, but it is not classical yoga.”
“This is therapeutic, not spiritual.”
“This is Yin Yoga, not a lineage-based yogic system.”

By doing this, we honour both the evolution of modern practice and the depth of ancient wisdom—without conflating the two.

Final Thought and Message for Teachers an Lovers of Classical Yoga

Yoga doesn't need to be reinvented. It needs to be remembered. Yoga is not meant to be changed to suit the individual’s preferences; rather, the individual must be willing to change through the discipline of yoga.

This is a critical distinction, especially in today’s wellness culture where convenience, comfort, and customization are often prioritized over depth, tapas (discipline), and authentic transformation.

When we turn yoga into a feel-good experience rather than a truth-seeking process, we risk reducing a sacred, path of liberation to a tool for temporary wellness.

We can still offer care, trauma-awareness, and accessibility—but we must be truthful about what we are teaching. Not every “yoga-inspired” class is yoga. And that’s okay—as long as we name it clearly and don’t mislead students or ourselves.

Let’s teach and practice with humility, discernment, and devotion—to preserve what is sacred, and to offer what is modern, transparently.

Yoga is a Gradual & progressive Path - by Avril Bastiansz

Yoga, in its true essence, is a gradual and progressive path to enlightenment. It requires a dedicated student to engage in consistent practice under the guidance of a teacher. However, in modern times, the way yoga is taught often deviates from this traditional approach. As a yoga teacher, I feel compelled to question whether the current model—hour-long drop-in classes—truly serves the purpose for which yoga was intended. This opinion may not sit well with yoga business owners, studios, or even teachers like me who rely on this structure for a living. Yet, after many years of teaching, I have come to believe that this method lacks purpose and direction, leaving both students and teachers unfulfilled. Yoga, as passed down by sages and masters of ancient times, is not merely a physical practice or a quick route to relaxation—it is a profound legacy designed to guide us toward enlightenment.

The Disconnect in Modern Yoga Culture

In places like Melbourne, Australia, yoga has become a smorgasbord of styles, schedules, and intentions. Students often approach their first class thinking of yoga as a gentle workout or a way to increase flexibility, with comments like, “I’m not very flexible” or “I’ve heard yoga is calming for the mind.” While these are valid entry points, the lack of context and philosophical grounding in many classes leaves students unsure of what they are doing or why. Irregular attendance, different teachers, and varied class styles further contribute to this confusion. Yoga becomes a patchwork experience—a mix of stretching, relaxation, and the occasional adrenaline or dopamine hit—with no overarching goal or direction. This culture not only robs students of the deeper benefits yoga offers but also leaves teachers feeling dissatisfied and disconnected from the true purpose of their teaching.

Yoga: A Science and Pathway for Transformation

Yoga is far more than a physical practice. It is a comprehensive science—a pathway for self-exploration, transformation, and ultimately, Self-realization. The Yoga Sutras of Patanjali, one of the foundational texts of yoga, provides a clear and systematic curriculum for this journey. Compiled by the sage Patanjali, the Sutras outline a meta-analysis of yoga—196 aphorisms that guide both the student and teacher toward enlightenment. This text is particularly significant for ‘Householders’ that is people like you and me who live active lives in society. Patanjali’s eight-limbed path offers a roadmap for balancing the inner and outer aspects of life. The first four limbs, often referred to as Hatha Yoga, focus on the outer life, while the remaining four, are known as Raja Yoga and delve into the inner life. Together, they form a holistic system that integrates theory and practice, making yoga a journey of the self, through the self, to the Self.

Bringing Purpose Back to Yoga

If we want to honour the true essence of yoga, we must reevaluate how we teach and practice it. Here are some steps to bridge the gap between tradition and modernity:

1. Educate Through Context: Teachers can incorporate brief philosophical teachings or reflections into classes. A few minutes dedicated to principles like Ahimsa (non-violence) or Svadhyaya (self-study) can provide students with a deeper understanding of their practice and talking about the goal of the practice – Samadhi.

2. Offer Progression-Based Programs: Rather than focusing solely on drop-in classes, studios can create multi-week courses that guide students through a structured and progressive path, integrating physical, mental, and philosophical aspects of yoga.

3. Foster Consistency and Community: Encourage students to commit to regular practice with a single teacher or group, allowing them to build continuity and deepen their understanding over time.

4. Balance Tradition with Accessibility: While staying rooted in the wisdom of ancient teachings, ensure that the practice feels relevant and approachable for modern students.

5. Redefine Success in Teaching: Shift the focus from attendance numbers or revenue to the depth of transformation in students, even if it happens gradually, one step at a time.

A Call to Action

Yoga is not merely an exercise; it is a profound journey that touches every aspect of our being. By returning to its roots and embracing its purpose as a gradual and progressive path, we can create a richer, more fulfilling experience for both students and teachers. As the Bhagavad Gita beautifully states: “Yoga is the journey of the self, through the self, to the Self.” Let us honour this journey by teaching yoga as it was intended—a path of transformation, enlightenment, and Self-realization.

Transformation in Yoga by Avril Bastiansz

“The whole is greater than the sum of its parts" ~ Seneca

Introduction:

To comprehend how transformation occurs in yoga, it's essential to grasp the mechanics of the human body-mind-soul complex. While the medical field offers a universally accepted scientific understanding of human anatomy and physiology, Yogis have a model that extends beyond it. The Yogic model encompasses subtler aspects that exceed our current scientific comprehension, delving into the energetic or pranic body and our relationship with existence, encompassing inner and outer worlds on a continuum with our environment and the cosmos. Simply put, yoga asserts that we are consciousness experiencing itself as awareness.

The scientific community is progressively understanding these ancient yogic practices and teachings, aided by increased scientific research supporting the effectiveness of yoga for our benefit and well-being. A notable example is Dr. Stephen Porges’s Polyvagal Theory, elucidating how certain yogic practices can regulate our nervous system. Yoga is widely acknowledged as a powerful tool for enhancing physical and mental health and is increasingly adopted as a spiritual & lifestyle practice.

 Yoga: Union of Individual Consciousness with Universal Consciousness:

According to Sage Patanjali, renowned for compiling ancient yogic knowledge into the Yoga Sutras, the goal of yoga is the union of individual consciousness with universal consciousness - Samadhi. Patanjali outlines the path leading to this union through the eight limbs of yoga:

 1. Yama – precepts

2. Niyama – disciplines

3. Asana – physical poses

4. Pranayama – breathwork

5. Pratyahara – mastery of the senses

6. Dharana – focused attention

7. Dhyana – meditation

8. Samadhi – union with consciousness

Holistic Integration of Body, Mind, and Soul:

Conventional philosophical thought divides humans into the small self, consisting of body, mind, and soul, and the big Self, representing the one indivisible whole from which all life forms emanate. The spiritual pursuit involves a lifelong yearning to unite with our separate parts and integrate them, becoming complete and re-uniting with the one whole. Carl Jung termed this the "process of individuation". This is not a linear path but akin to the Hero’s Journey described by Joseph Campbell. Yoga offers a holistic path for this transformative journey back to wholeness through its eight-limbed path described by Patanjali. The first four limbs address outer worldly life and the union of the small self, while the latter four limbs are more concerned with the inner quest and attainment of unity consciousness.

Yoga: An Alchemical Process of Transformation and Integration:

Yoga practices such as asana, pranayama, create the inner conditions and alchemy, to transform and meditation to integrate the seemingly separate parts of ourselves along with all of the other limbs of yoga. These practices generate inner tapas, or transformative energy, which acts as a catalyst for change. Similar to how heat melts ice into water and then vapor, tapas transforms our being, necessitating integration. The Pancha Maha Koshas, or five-energetic sheaths  may help to further illustrate this transformation from gross to subtle states of consciousness and show how yoga is holistic in its application.

These energetic sheaths are described below, in order from gross to subtlest and outermost to innermost layers and apply across the whole system from the smallest of molecules and cells to the whole organism:

1.      Annamaya  Kosha - the physical, gross, material body and sense organs

2.      Pranamaya Kosha -  the breath body, linked to the nervous system & physiology

3.      Manomaya Kosha – the mental sheath, the psychological

4.      Vigjyanamaya Kosha – the intellect, the ‘I’ self,

5.      Anandamaya  Kosha – the bliss body or the essence of being

Thus the benefits of yoga can be experienced on every level of our being from physical, physiological, psychological, intellectual and at the level of Being.

Although yoga is often perceived as a physical practice focused on flexibility and strength, its core essence transcends the realm of asanas (poses) or any single limb of this eightfold path. At its heart, yoga is a profound journey of self-discovery and transformation, guiding practitioners towards a state of wholeness and unity.

To undergo a true metamorphosis transitioning from one state or way of being to another, necessitates an alchemical process that involves transformation and integration on all levels of being. According to sutra 1:12, Pathanjali, stipulates two important requirements : "Abhyasa" – consistent, dedicated practice or disciplined training  and "Vairagya" – non-attachment to the outcome or results of the practice, a surrender that allows for this alchemical process to unfold.

In conclusion, while yoga may begin as a journey to improve physical well-being, its ultimate purpose lies in facilitating profound inner transformation. By engaging in the eight-limbed path with sincerity and commitment, practitioners embark on a sacred journey towards self-realization and union with the higher Self.

‘Yoga is the journey of the self, through the self, to the Self’ ~ Bhagavad Gita

Jai Guru Dev, Jai Devi Ma

with respect to the holy tradition, the masters & all my teachers

Bibliography:

·       Campbell, J. (2008)  The Hero with a Thousand Faces

·       Iyengar, B. K. S. (2014). Light on Yoga.

·       Jung, C. G. (Year). The Collected Works of Carl G. Jung

·      Maharishi Mahesh Yogi (1967) On the Bhagavad-Gita

·     Porges, S. W. (2011). The Polyvagal Theory: Neurophysiological Foundations of Emotions, Attachment, Communication, and Self-regulation.

. Shearer, A. (1982) The Yoga Sutras of Patanjali

·      Stern, E. (2019). One Simple Thing

·   Swatmarama (1972) The Yoga Sutras of Patanjali from the Hatha Yoga Pradipika·     

2020 The Year that's been & Christmas is coming

We are all Seekers and what we are seeking is an end to this Seeking!!

According to Vedanta, the sacred texts of yogic wisdom and knowledge, we humans see ourselves as deficient. Our constant compulsive pursuits to improve ourselves and our lives is evidence of this. We ‘seek' to escape from this …we 'Seek’ to become whole, complete and content. In Vedanta, this is known as the ‘'fundamental problem’'.

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