What do yoga sutras have to do with organizational development?

As the topic of personal and organizational development constantly interests me, I often find new viewpoints in unexpected places. This time, it was on pages 20-23 of the book "Light on Yoga" by B.K.S. Iyengar (Saxum, 1999).

The author lists factors that can hinder the practice of yoga, and these seem to be very familiar, if we think about our own development paths or organizational development and behaviour.

Let's examine them one by one, with brief interpretations:

1. 1. Vjádhi: illnesses that disturb physical balance. This is the foundation; when we are ill, the primary goal is to get well as soon as possible, and we have no strength or energy for weekly cross-fit workouts or delving into serious topics. This also applies to organizations; if there are serious financial problems or a major downsizing is necessary, or if a larger growth has not yet stabilized and everyone is trying to catch up with the new tasks, there is no space for development. First, we must find balance on the physical or operational level before we can work on anything else; it's worth concentrating all our efforts on organizing existing matters.
2. 2. Sztjána: lethargy, lack of mental readiness for effort. This is familiar to many: no motivation for anything, no direction, being content with the status quo. There is no strength for change, no desire for improvement. This can be the same for organizations, too; if there is a risk of closing a factory or there is no information about the future plans, there's no drive to do things differently or better. In this situation, finding a vision or goal that is acceptable and realistic for the team under the existing circumstances is essential. Narrative and reframing are important; even if the closure is real threat, WE SHOULD NOT GIVE UP WITHOUT A FIGHT. Even if we have to leave, we must be sure, that we've done everything we could. This can give a huge amount of strength even in the worst situations.
3. 3. Szamshaja: Doubt and indecision. We are already thinking about what would be a good goal, what should be done, but we still doubt that we can do it. We don't fully engage; we keep thinking twice, searching for loopholes, lacking the strength and will for change. This can appear in personal life and leadership as the state of hesitation before a major jump. Another typical manifestation is when we try to introduce too many changes at the same time, but we do not have enough resources for each, and we fail to choose, resulting in no progress on any front. In such cases, it's important to look far ahead. What do we want in the long term? Which of the current opportunities best supports that goal?
4. 4. Pramáda: Indifference and insensitivity, lack of humility. We may have an idea, what would be the right direction, but we choose the pleasant and easy way instead. We believe we are the best in our field within the organization and fail to notice the competitors’ results and growth. This illusion of our greatness and superior knowledge can make us blind to problems and the need for development. In such situations, I believe stubborn adherence to data and facts can help change the organization's self-perception. If we review sales figures and market share at every meeting, it's hard to bury our heads in the sand.
5. 5. Álaszja: Laziness. In theory, it can be cured with unwavering enthusiasm for the goal, but this is also a difficult topic in personal development, and committing every member of an entire organization is really not a simple task. The changes can be hindered by the leader's laziness in some cases, if they don't monitor progress with sufficient frequency. In this situation, I think the leader is the key. If they can maintain enthusiasm within themselves and consistently convey it to the team, they may be able to manage laziness at the organizational level.
6. 6. Avirati: Craving for sensual objects. I can match this with a desire for money, which affects both organizational and individual levels. If excessive or exclusive focus is placed on getting rich, the topic of development and improvement may not even arise. This is a dilemma at the ownership/highest decision-making level, and in many situations this issue cannot be addressed at lower levels.
7. Bhránti-darshana: Faulty or worthless knowledge, illusion. If we are too much attached to a certain ideology, concept, or idea and fail to see and accept the reality, we simply cannot develop or change. Once I knew a yoga instructor, who was not able to accept the facts and new norms during the COVID outbreak. He didn't realize that due to his "non-adaptation," his practitioners turned away from him, what lead to shutting down his business. This situation can be avoided through continuous monitoring of circumstances and flexible adaptation.
8. Alabdha-bhúmikatva: Failure to maintain the continuity of practice or concentration. When we start exercising but come up with excuses by the second week, or when we introduce a new work instruction but return to previous practices at the first problem, we are also working against change. Most changes are difficult and require perseverance and commitment until the new state becomes the norm and is integrated. The key is to review progress regularly, and if there's any regression for any reason, to stop it and get the process back on track. This is a natural phenomenon and should be considered from the beginning.
9. Anavaszthitattva: Uncertainty in maintaining the concentration level achieved through long practice. A typical example is when, after years of healthy eating, we have vacation at an all-inclusive resort, or when a well-regulated operational facility receives a new leader for whom this is not a priority, and processes gradually deteriorate. Again, it depends on the leader; if commitment is not demonstrated at their level, the organization has nothing to hold onto.

It's interesting to see how this concept has remained universally applicable from the 2nd century BCE, from the description of yoga sutras through Iyengar's interpretation in 1966 to the present day. Perhaps it's not a coincidence that those consciously engaged in their own development are eventually drawn to some Eastern philosophical tradition, and often we seek and find answers to our difficult questions in ancient Indian sources.