Yoga or Relaxation – is that the question?

Yoga or Relaxation – is that the question?

December 4, 2024 

By Jonathan Clewley

The seminal text for the practice of Kum Nye was originally published in two volumes in 1978 under the title of Kum Nye Relaxation. It was subsequently re-issued in one volume in 2007 with the title of Kum Nye Tibetan Yoga. This change of title was reputedly to give Kum Nye a higher profile, to make it more commercial. Now, while this may be a noble objective, it may also be misleading and also, in the long run, counter-productive.

‘Yoga’ and ‘Relaxation’ are two different practices with, arguably, two different goals. ‘Yoga’ in the Sanskrit Glossary of Yogic Terms (by Swami Yogakanti) is defined in several ways including ‘a method of practice leading to conscious union of the human being (atman) with the universal existence or Brahman’. 

‘Relaxation’, however, has a different connotation: ‘True relaxation is the state of perfect balance’ (in Tibetan Relaxation by Tarthang Tulku), and ‘Even for the highest stages of the Vajrayana, the Ati-yoga, complete freedom from restless movements of awareness, complete relaxation is the goal’ (in Reflections of Mind by Tarthang Tulku). Further, the Tibetan term for relaxation is ‘cog bzhag’, translated as ‘freely resting’ or ‘unfettered equipoise’ i.e. balance. The implication of this is that this state of perfect balance—unfettered equipoise—is where the practitioner may realise the nature of mind, and freely rest in it, which may be said to be the goal of Buddhist practice, especially Dzogchen. And which is a different goal from that of union with Brahman.

Now does this matter for the person who joins a beginning Kum Nye class, or for the teacher of that class? It may be argued that it is merely an esoteric debate, with no relevance for the day-to-day practice of Kum Nye. However, the alternative view is that it may lead to a counter-productive emphasis in Kum Nye practice on the movement exercises as foremost, rather than on the meditations following the movements. It is in the meditations (especially the first few in the first book) where the state of ‘complete freedom from the restless movements of awareness’ may be approached—the third level of Kum Nye relaxation.

Of course, Kum Nye may be practised effectively in several different ways: for stress relief or the release of trauma held in the body (the first level of Kum Nye relaxation); as a method of massage for health and wellbeing; as a flowing, moving meditation (the first and second levels of Kum Nye relaxation); as a mindfulness technique; and more. But it is important not to forget the deep implications of the word ‘relaxation’ and what it is pointing to, which is ‘complete openness … the power to relax, gently, fearlessly and unconditionally’ (in Keys of Knowledge’ by Tarthang Tulku); and ‘the full development of awakened mind’ (in The Joy of Being by Tarthang Tulku).

There is, however, a small irony here in that the Tibetan word for ‘yoga’ is ‘naljor’ which means ‘having understanding of our real nature’, and so the book’s title of ‘Tibetan Yoga’ becomes appropriate after all, although, in the West, ‘yoga’ is understood in its Sanskrit sense as ‘yoke’ or ‘union’, and not as ‘knowledge of the primordial state of the individual’, the Tibetan sense.

Whatever the case may be, our practice should lead to Kum Nye for the Mind, as described in The Joy of Being. And perhaps be guided by the Chinese proverb: ‘Tension is who you think you should be. Relaxation is who you are’.

Jonathan Clewley, November 2024