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| I was visiting Georg Feuerstein’s website and found these ethical guidelines for Yoga teachers, which I personally found very interesting and thought would make an interesting discussion.
I have copied (with prior permission) the article below. Everything which follows are Georg’s words, not mine.
Ethical Guidelines for Yoga Teachers
As an integrated way of life, Yoga includes moral standards (traditionally called “virtues”) that any reasonable human being would find in principle acceptable. Some of these standards, known in Sanskrit as yamas or “disciplines,” are encoded in the first limb of Patanjali’s eightfold path. According to Patanjali’s Yoga-Sûtra, this practice category is composed of the following five virtues: nonharming (ahimsâ ), truthfulness (satya), nonstealing (asteya), chastity (brahmacarya), and greedlessness (aparigraha).
In other key scriptures of Yoga, further moral principles are mentioned, including kindness, compassion, generosity, patience, helpfulness, forgiveness, purity, and so on. All these are virtues that we connect with a “good” character and that are demonstrated to a superlative degree in the lives of the great masters of Yoga.
Thus, it seems appropriate for contemporary Yoga teachers to endeavor to conduct their lives in consonance with Yoga’s moral principles, particularly because teachers have a great responsibility toward their students and should be expected to reflect the high moral standards espoused in Yoga. At the same time, we must acknowledge the complexities of our contemporary society, which make it necessary to appropriately adapt the moral standards originally designed for the conditions of pre-modern India. Also, we need to take into proper account the looming environmental crisis by adopting a sustainable lifestyle.
The following guidelines are put forward as a reasonable adaptation for our modern situation, which also takes proper cognizance of the wisdom contained in the heritage of Yoga.
1. Yoga teachers understand and appreciate that teaching Yoga is a noble and ennobling endeavor that aligns them with a long line of honorable teachers.
2. Yoga teachers are committed to practicing Yoga as a way of life, which includes adopting the fundamental moral principles of Yoga and making their lifestyle environmentally sustainable ("Green Yoga").
3. Yoga teachers are committed to maintaining impeccable standards of professional competence and integrity.
4. Yoga teachers dedicate themselves to a thorough and continuing study and practice of Yoga, in particular the theoretical and practical aspects of the branch of Yoga that they teach.
5. Yoga teachers are committed to avoiding substance abuse, and if for some reason they succumb to chemical dependency agree to stop teaching until they are free again from drug and/or alcohol abuse. They will then do everything in their power to remain free, including being fully accountable to a support group.
6. Yoga teachers especially embrace the ideal of truthfulness in dealing with students and others, including accurately representing their training and experience relevant to their teaching of Yoga.
7. Yoga teachers are committed to promoting the physical, emotional, mental, and spiritual wellbeing of their students.
8. Yoga teachers, especially those teaching Hatha-Yoga, will abstain from giving medical advice or advice that could be construed as such, unless they have the necessary medical qualifications.
9. Yoga teachers are open to instructing all students regardless of race, nationality, gender, sexual orientation, and social or financial status.
10. Yoga teachers are willing to accept students with physical disabilities, providing they have the skill to teach those students properly.
11. Yoga teachers agree to treat their students with respect.
12. Yoga teachers will never force their own opinions on students but rather will appreciate the fact that every individual is entitled to his or her worldview, ideas, and beliefs. At the same time, Yoga teachers must communicate to their students that Yoga seeks to achieve a deep-level transformation of the human personality, including attitudes and ideas. If a student is not open to change, or if a student’s opinions seriously impede the process of communicating yogic teachings to him or her, then Yoga teachers are free to decline to work with that individual and, if possible, find an amicable way of dissolving the teaching relationship.
13. Yoga teachers agree to avoid any form of sexual harassment of students.
14. Yoga teachers wishing to enter a consensual sexual relationship with a present or former student should seek the immediate counsel of their peers before taking any action. This is to ensure that the teacher in question is sufficiently clear about his or her motives.
15. Yoga teachers will make every effort to avoid exploiting the trust of students and their potential dependency, and instead encourage students to find greater inner freedom.
16. Yoga teachers acknowledge the importance of the proper context for teaching and agree to avoid teaching in a casual manner, which includes observing proper decorum inside and outside of the classroom.
17. Yoga teachers strive to practice tolerance toward other Yoga teachers, schools, and traditions. When criticism has to be brought, this should be done with fairness and with focus on facts.
The above ethical guidelines are not exhaustive, and the fact that a given conduct is not specifically covered does not imply anything about the ethical or unethical nature of that conduct. Yoga teachers always endeavor to respect and to the best of their abilities adhere to the traditional yogic code of conduct as well as to the laws current in their country or state.
Copyright ©2003, 2006, 2007 by Georg Feuerstein. All rights reserved.
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| This is well thought out, as is all of Georg's work.
He would not have to do such work if those who train teachers would.
Number eight is quite interesting. Is it not? |
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| Thanks for sharing this. 16. Yoga teachers acknowledge the importance of the proper context for teaching and agree to avoid teaching in a casual manner, which includes observing proper decorum inside and outside of the classroom. I'm not sure what is meant by 'casual' manner and 'decorum'? Do you think this is about showing respect for the concepts and history of yoga? |
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| i think that these are great, but also vague enough to have broad interpretation.
and often, that broad interpretation can be manipulated into something that is quite against those espoused values, based on the individual's own psychological and spiritual development/perspectives.
to give a case in point:
first, i suggest looking to larabear's experience with the non-compete clause and how the teacher espoused that not signing that clause demonstrated a lack of emotional/spiritual maturity (a manipulative tactic at both professional and emotional levels), but then also how the non-compete clause itself was a form of "ethical insurance" that teachers will not "steal" from the studio and thus an "encouragement" to teachers to practice "non-stealing." It seems to me that this is obviously "going against" many of the espoused values above, and yet an individual teacher, due to her own fears and insecurities which cloud both the psychological and spiritual experience, it actively working against those core ethical values.
does this mean that the individual in question is a "bad yoga teacher" or even "unethical?" i can say that this act is, in my estimation, highly unethical at most and modestly questionable at least, but it is still questionable in either case. But, i also recognize that yoga is a deeply transformative process, and that this individual has not yet transformed from a place of fear to faith, something that diligent practice of yoga--at all levels of being--will eventually achieve.
assuming that the individual is willing to consider that s/he is at fault in such a matter.
i could give many other examples from my own experience, and as purna points out a very important ethical consideration, part of the aspect of that particular one has been questioned in regards to my own work.
the truth be told, i do not think that the western medical model is the best "first action" for many problems. when a client approaches me saying "i've been diagnosed with this" i do not quesiton the diagnosis or rediagnose them, but i do suggest resources that will offer insight into alternatives to western medical practices that may be better options in the early phases to allow for healing to take place, and then if those don't work, or only work modestly, to move into a more medical model.
while not related to a client per se, my husband and i happened upon this situation within our own family. my SIL, who was supposed to have heart surgery but that was delated because of her thyroid which was then diagnosed as a problem due to Graves disease, was telling us that the doctor recommended the highly toxic and very injurious practice of radio-iodine treatment.
granted, i am not a doctor, but i am educated a smidge about thyroid disorders and autoimmune disorders as i have worked with both within a yoga context--either supporting the natural healing processes that the individual is undergoing, or their alternative medicinal practices (TCM for example), or with their western medical practices.
my process is not to discourage anyone from taking the path that they choose, but to inform them of their options so that they can actually choose, rather than simply following the doctor's advice.
to return to my SIL, our suggestion to her was to not get radio iodine treatment at this time. our quick and dirty research looking through our various health and healing books here (nutrition, ayurveda, yoga, traditional thai medicine, etc), as well as a brief overview of what graves disease is from a western medical understanding and it's common treatments showed us that while radio iodine treatment does solve the hyperthyroidal problem, it doesn't treat the underlying condition--graves disease--and more often than not, it leads to hypothyroidism that then requires a life-long committment to western medical treatment (drugs) to support the thyroid once it is no longer functioning.
in our brief research, we discovered that there are a myriad of alternative treatments that focus on treating the underlying cause--graves disease--and that in most cases, these treatments are successful. we found everything form specific nutritional councelling to traditional chinese and thai medical treatments, to utilizing yoga techniques and a variety of others herbalism and alternative means to draw the body back into balance.
we found a book that goes over all of these various treatments--from western, medical treatments to a variety of alternative treatments--and we ordered a copy for my SIL and for ourselves to be able to discuss the various options in a candid and open way.
the book arrived yesterday afternoon: i've finished it already, my husband is reading it as i'm posting this (snow day!), and my SIL received it yesterday and will have it read by sunday so that she can call and talk with us about this information in the book and how she wants to proceed.
For my MIL, we have no "interfered" with a medical diagnosis, and for some yoga teachers, my assertion of "have you looked into X as an alternative or complementary treatment for your diagnosis?" as being "offering medical advice" and breaking the very rule espoused above.
but, and perhaps this is my own need/psychological issue/emotional-spiritual immaturity, i think that it is providing the opportunity for the individual to become fully informed, since in this country, doctors are not likely to fully inform patients, nor are they likely to support alternative medicine at all, and they are going to push what they think is right--and they are welcome to that perspective.
my MIL is extremely upset with my husband and i for even suggesting that perhaps my SIL shoul d take a trip to india to go to an ayurvedic hospital. we are willing to foot part of that bill, if necessary and if it's what she wants. it is likely that i would go with her on such a journey, and that we'd have to research ayurvedic hospitals to begin with.
but nevertheless, my MIL is mortified that we are suggesting that she NOT do what the doctor says is "right and proper" even though there is ample evidence to suggest that what the doctor is recommending is not what is most appropriate for my SIL at this time (if ever).
So, i think that for many people, my actions are a "fine line" or "questionable" in regards to "medical advice and diagnosis." usually, i'm not giving medical advice at all, nor do i ever tell people to "listen to their doctors" but rather i suggest that their doctor's information is the starting point for their own empowerment, and that they look into what options are available to them, and that i will look into how yoga poses and practices may affect their health (positively and negatively based on the diagnosis) as well las how the medications that they may be taking will affect the body and how the postures may affect the body in play with the medications.
i think for some, though, this is "highly questionable." |
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| post scriptum:
i apologize profusely for going back to my excessively verbose ways.  |
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| Definition of verbose: containing more words than necessary. Therefore Yogini ZB--you weren't verbose as the words were necessary. |
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| Jonniebhai: Thanks. I have problems with the following. My modification is below that.
14. Yoga teachers wishing to enter a consensual sexual relationship with a present or former student should seek the immediate counsel of their peers before taking any action. This is to ensure that the teacher in question is sufficiently clear about his or her motives.
===> In Yoga Field, whether student or teacher, when they want to get into sexual relation with each other, they should first marry each other.
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| i agree with the underlying principle of not having sex before having a commitment, but i would say that i interpreted that statement as one wouldn't begin a romantic-to-be-sexual relationship with a student or former student without the insight of your peers.
and this peer is particularly strict on this point due to all sorts of shenanigans that she's seen. |
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| I think this is a nicely written document that is a nice review. I felt pretty good reading it since I follow the guidelines. I did hiccup a bit over the "don't teach casually" part. I'm very sincere in what I do, so I will take that as meaning that you should be serious about what you do and your training, not that you can't crack a joke in class-which I do. So does Erich Schiffman and he's someone I try to emmulate-I love that guy!
As for the sexual part, I think, as the author said, the document was meant to address our current society. 'Nuff said.
ZB, the document did say you can offer "medical" advice if you are properly trained. I never offer advice b/c I am not trained at all. But, if you are educated in natural methods, then you can share that if asked. I think the only thing to be aware of is if you're pushing your agenda on someone else or not. If the person is coming to you to ask about alternative remedies b/c they assume you know the answer, and you do, then sharing that knowledge is perfectly legit. If someone happens to be telling you about an illness they have and what their treatment is going to be, then it's not really your place to espouse your opinion that an eastern method might be better. Even if they suddenly act interested, if they weren't intersted in the first place, and you brought it up b/c you believe in it, then it's really crossing the line, IMO. It's persuasive.
If for example your family knows good and well that you are into natural remedies, and the SIL called you and asked you for advice, and you are pretty well schooled in it (even if self-taught), then nothing is unethical, IMO, in what you did. Is that how it goes down with these conversations with your family?
Edited by Kym 2008-02-28 9:45 AM
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| jaatideshakaalasamayaanavachchinnaaH saarvabhuamaa mahaavratam... Patanjali Chapter 2
When the yamas are followed with NO concession to Species, Location, Time and Occassion that is Soverien Yamas, that is called Mahaavratam.
Om ShantiH
Kym - 2008-02-28 9:36 AM
As for the sexual part, I think, as the author said, the document was meant to address our current society. 'Nuff said.
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| kym:
i think you really hit on something important, which is the issue of what is asked. generally speaking, i do not simply give out information to anyone who is standing around. i wait for individuals to ask.
the most common situation that i encounter is a student coming to class and giving me the diagnosis and treatment they are on. this is important so that i can run a safe, effective class for them. i do not give any information about alternatives, unless they ask for it.
most often, people ask me for information to supplement or support their current western medical process. that is, they might ask me what can help with side effects of radiation therapy or in regards to their healing joint after replacement.
and occassionally, people will ask me for direct advice, such as "what would you do?" typically, i do not answer what i would do, because in some cases, it would be flying to india or china to a traditional hospital and getting it taken care of completely that way. i know that this is too "far out" for most of them.
so, i carefully ask what sorts of information and guidance they're looking for. one client recently had breast removal and reconstrcution surgery. she felt she had a choice between tumor removal and radiation vs removal/reconstruction. all of her advisers--doctors, husband, etc--were male, and she felt that they didn't understand the emotional side of loosing a breast as they were all pushing one way (removal/reconstruction).
we talked at great length mostly about her feelings, etc. i mean, surely under the same diagnosis, i would go to india or china for traditional medicine. but, i knew that it would be silly to even mention this. we talked about the two options at length, we talked about our feelings regarding our breasts, and we talked about the whole process of health, healing, etc.
ultimately, she asserted that she felt that the removal/reconstruction--which is also what i would choose between those two--was the best option, and she had her successful surgery earlier this month.
she then asked for advice on how to mentally/emotionally prepare for surgery--i taught her some meditation techniques, we created a yantra and mandala--and she wanted some nutritional information to help with healing, and so i provided her with some resources about that.
with family, it is different. typically, we wait until asked with both sides of the family, but in SIL's case there is a bit more wriggle room for pushing forward vs withdrawing. it's a delicate balance.
but our process with her has been encouraging choice and empowerment, so we're always talking about options for this or that. she lives in las vegas now, and she's getting on her feet. her mother wants her to move back to PA, and my SIL didn't see any other options. my husband spoke with her and said she could go anywhere in the country, anywhere in the world. she needed only to choose where she wanted to be and then make her way there.
so, when it comes to medical stuff, our focus is on encouraging research, autonomy, and making a good choice--knowing that we're going to support whatever choice that is.
so it may have been "forward" to order the book for her, but it's part of our general pattern of encouraging her. also, the book is brand new, so we normally would have suggested the library, but we didn't think the local library would have it and we know she didn't have th emoney for it, so we just did it.
i don't think it crossed a line, particularly since she was really, really thankful for th ebook, and after our phone conversation had come to the conclusion that the doctor's method didn't make a whole lot of sense. |
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Ethical guidelines...
