Volume 15, Issue 1, January - April 2008
IYASE Iyengar Yoga Association: Southeast PRESIDENT’S LETTER I YA S E 2 0 0 7 F I N A N C E S INCOME
Interest Inc Interest Inc CD IYASE membership IYNAUS cert teachers Merchandise LOL Workshop
230.84 499.29 4,186.02 4,330.00 500.00 7,899.89
TOTAL INCOME
17,657.54
EXPENSES
Accounting Ads Bank Charge Convention Election Ballots TT workshops 5517.95 Lotus Fellowship Fund promotional materials Membership to IYNAUS Newsletter printing Office Paypal fees Postage and Delivery Promotional Materials Royalty Fee Scholarship Telephone Website
55.00 370.00 277.48 590.00 48.81
2,420.09 4,315.00 1,165.71 114.61 42.68 995.08 282.00 100.00 3,954.52 980.34 619.55
TOTAL EXPENSES
21,935.82
SPECIAL THANKS to Sharon Conroy and Sandra Pleasants for their column contributions throughout 2007. And happy birthday wishes to Sandra who turned 75 last March.
There is in the news media an increasing excitement about the upcoming presidential elections, as well as roller-coaster news about financial markets, the economy, and the state of our global environment. It used to be easy for me to get caught up in my day-to-day concerns, and to ignore what is happening in the ‘worldat-large’. As much as the pace of my life seems to be increasing, it is ever more difficult for me to avoid being aware of what is happening around me, maybe because the local consequences of what is happening in the world don’t seem as far away in space or time as they used to seem. With that increasing awareness comes an increasing sense of concern and responsibility, especially for an environment that is at ever-greater risk from overuse and misuse. What can I do to help as an individual, and as a yoga practitioner and teacher? At the very least I can honor the clear understanding of the interconnectedness of all life that comes from a steady sadhana, by acting on that awareness. I can practice the yamas and niyamas as much as asana and pranayma, not only in my relationships with others, but also in my relationship with nature and all it provides us with. I can inform myself on how to reduce my ‘carbon footprint’, ways I can conserve. And I can remind myself how important my intention is when I practice—why I am practicing, to what end (the importance of which I learned from John Schumacher in one of his workshops). As we participate in the journey of yoga, we can be ever more grateful to have come across a practice that helps us touch in any moment what is wholesome and peaceful. And as teachers, we can share the full scope of this resource with others. It is an honor to contribute to an active organization like IYASE, whose mission is to foster the development and growth of teachers and non-teaching members in the region. We do this in many ways: through three scholarships (for IYASE-sponsored teacher training workshops, to certification assessments, and to attend general classes in Pune at RIMYI), the IYASE Lotus Fellowship Fund, thee newsletters each year, a well-maintained website, and e-bulletins.
FUTURE ARTICLES
As I consider the year that is well under way, I feel there is a need to first note new beginnings, such as our two new board members: Lori Lipton, from Washington, D.C. and Tedrah Smothers from Memphis, Tennessee. Congratulations to IYASE member Kathleen Pringle, who is the incoming IYNAUS certification coordinator. And congratulations to all our members who passed their assessments in 2007! Please see the list of those who passed inside: six passed at the Teacher in Training level, fifteen passed at the Introductory level, four at the Intermediate Junior I level and two at the Intermediate Senior I level.
If you have information that you would like to be included in future IYASE newsletters, please send an E-mail to Joe Adlesic, Newsletter Chair, at: newsletter@iyase.org
I feel it is important to note what our contributions were to the region last year. In 2007, we held two teacher trainings, which were both well attended: Introductory level with Jan Campbell in March, and Intermediate Junior level with Karin O’Bannon in November. Continued on page 7
We welcome and thank Karin O’Bannon and Colleen Gallagher who will be writing the Sutra and Asana Columns for the rest of 2008.
(Next deadline: July 1, 2008).
ASANA COLUMN A student approached me after class with a broad grin on her face and exclaimed “Now I feel like I am doing yoga!” The last several classes had prepared the arms, shoulders and legs to do sirsasana - headstand. The big moment came ... as feet left the ground ... and the students lifted up the legs into head balance. This student went on to explain that this pose always created a lot of fear in her. This middleaged woman felt that perhaps she was a little too old to be attempting such an adventure. She was afraid of injuring her neck or come crashing down. Yet at the same time she was both excited and extremely pleased to be able to accomplish such a feat. Over the years I have heard many headstand stories. One women told me she was so thrilled by her new found ability to do sirsasana that at a cocktail party (much to the delight of her friends) she went right up into the pose!
A beginning level student will feel a sense of excitement and adventure in sirsasana. Through consistent practice, the seasoned student will find a more of a sattvic quality to the pose. There is a feeling of quiet, centeredness and peace. Head balance stabilizes the emotions and passions and cultivates discrimination. In Mr. Iyengar’s commentary in Light on the Yoga Sutras , 1-7, he writes,”that when discrimination has been cultivated and intelligence is full and bright, ego and mind retreat and the citta (consciousness) becomes sharp and clear”.
There is the well known story of Mr. Iyengar’s first lesson he taught to the Queen Mother of Belgium. The Queen was well into her eighties at the time of her first yoga lesson. She made it known that she was disappointed that head balance was not included in the sequence. The Queen Mother expressed that standing on her head had been one of her lifelong desires and demanded that Mr. Iyengar teach her the inversion or not come back. Guruji took the challenge. The Queen happily practiced standing on her head into her nineties.
Students new to headstand should do the pose early on in their practice, when feeling fresh and strong. A more mature practitioner tends to do the pose at the end of a session or in an afternoon practice to refresh and energize. Who needs Starbucks, when sirsasana with correct practice produces fountains of energy?
What is it about this pose that it brings up fear and excitement and is so identified with yoga?
Mr Iyengar has stated “Tadasana is Sirsasana. Sirsasana is Tadasana.” This is literally correct but yoga teaches us how to make the literal thought practical, uniting the theory and practice. Then you obtain maturity in understanding. Listed is a series of poses that teach the actions of head balance.
Since sirsasana is named the king of asana, we know it must be a powerful pose. As a country without leadership could not function, neither could a body without a healthy brain. To keep the functions of the brain healthy and efficient the practice of salamba sirsasana is essential. The asana increases the blood flow to the pituitary and pineal glands in the brain. These two master glands, when functioning well, ensure proper growth and vitality. This upside down position, when practiced correctly, counteracts the effects of gravity. The sirsasana position increases the blood circulation to the internal organs, improving digestion, respiration, can regulate the menstrual cycle and is helpful in relieving constipation. Therefore, many minor ailments such as cold, cough, sore throat, and fatigue are cured by the practice of head balance. In short when practiced on a regular basis the whole body is rejuvenated and refreshed. A king, to be an effective leader, must be endowed with the qualities of intelligence, determination, knowledge, wisdom, will power and discrimination.
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Salamba sirsasana is not only a physically powerful pose but also an empowering pose. The regular practice of head balance, cultivates the qualities of a good king. My student felt that sense of empowerment just by overcoming her fear (will power and determination) by taking a deep breath, and trusting in me and herself to do the pose.
It is recommended before attempting head balance that the practitioner is able to perform a 5 minute sarvangasana (shoulder balance.)
Urdhva Hastasana - since Sirsasana is upside down tadasana, we will start with from the arms and shoulders rather than the feet and legs. Variation: place block between hands. Press little finger side of hand into the brick. Extend arms forward and up by ears The block variation is helpful in that it makes us roll the triceps in toward one another, so that the center of the tricep faces forward.
IYASE
HEAD BALANCE Submitted by Colleen Gallagher In urdhva hastasana the side ribs lift, armpit chest opens, the trapezium descend and the the deltoid moves down. All the while keeping the clavicles broad and the floating ribs moving back. All of these movements are shared in sirsasana.
Adho Mukha Svanasana Geeta Iyengar at the Las Vegas convention taught that downward facing dog pose is the most important pose to teach to understand the actions of sirsasana. The spinal movement and shoulder blade action of drawing in and up is taught here. This asana strengthens the arms, open the armpits, and teaches the legs how to do sirsasana.
Baddhangullyasana Variation: bend elbows and place hands behind head. It easier to move the shoulder blades into the back and to get the side extension that you need in sirsasana. The pose also teaches the hand clasp. The variation instructs how to keep the actions of baddhagullyasana and where and how to place the hands on the back of the head. Gomukasana (Variation) Loop a strap around wrist of ariel arm. Bend elbow and have strap drop down back. Bring opposite arm around back and grab the tail of the strap down by the buttock. Pull strap downward towards the floor and simultaneously move wrist away from buttock. This variation opens the armpit chest and lengthens the triceps as they do in Sirsasana. When the wrist moves away from the body, it draws the shoulder blades into the back, opening the chest.
Basic Instructions for Salamba Sirsasana
Uttanasana Uttanasana first with a concave spine. The leg action in Sirsasana can be taught in this asana. The front of the thighs roll in (the front of thighs are narrower than the back of thighs). The pose teaches the front of thighs to move into the back of the legs and spread the hamstring open and to lift upward toward the buttock. The concavity of the spine draws the thoracic spine in; shoulder blades can descend opening the chest and clavicles. All actions are essential for a correct headbalance.
• Press forearms into floor and lift inner arms, shoulders, upward toward hips.
When you place the crown of the head on a brick it encourages the occipital ridge (edge of the skull) to move away from the back of the neck as done in sirsasana. Also the placement of the crown of the head on the brick is the same in headstand.
• Interlace fingers to the webbing. • Stretch thumbs toward one another. • Place crown of head on floor. • Place back of head into the cup of hands. • The center of the triceps face forward.
• blades and spine in to back and
Draw shoulder up the back.
• Center of thighs and knees face straight ahead. • Tail bone draws into the body. • Big toes and ankles touch. • Spread bottoms of feet and toes. After doing head balance it is advised to do adho mukha virasana to rest. Sirsasana should be followed by Salamba Sarvangasana. Salamba Sarvangasana will be featured in the next newsletter. Please be sure to consult with your teacher for guidance to see that you are practicing correctly. Colleen Gallagher is certified at the Junior Intermediate III level. She lives and teaches in Delray Beach, Florida. n
I Iyengar Yoga Association: Yoga Association: Southeast NEWS
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SUTRA COLUMN Each of the five yamas is a mahavratam, a great mighty vow. This column focuses on the first two: ahimsa and satya. BKS Iyengar gives the meaning of ahimsa as nonviolence, non-injury, harmlessness. He translates satya as genuine, honest, virtuous, truthful, faithful.
Once we begin to explore the answers to these questions, we can live life in a more authentic way. We discover our own truth and become more comfortable revealing ourselves to others. In doing so, we learn that exploring the truth of who we are is a lifelong process.
To fully integrate these two vows into our practice is no simple matter. As I work towards doing this, I’ve found it helpful to focus on one yama at a time. I work with the students in my teacher training program in the same way. That work inspired this article.
Yoga is certainly one of the paths that gives us the tools to move towards truth, both our own and universal. As beginning students, we don’t see ourselves very clearly. We’re blind to what our knee is doing in the forward leg of Utthita Trikonasana. In the same way, we are also often blind to many important aspects of what’s happening in our daily life.
The students practice svadhyaya, self-study, on one of the yamas for each of the last five of our seven weekends. Between November and January they worked with ahimsa, and between January and February they worked with satya. I ask the students to spend 15-20 minutes each day contemplating the yama with which they’re working. They watch their inner chatter and keep a journal of what comes up. At the end of the month, they write a paper, no more than one page, synthesizing what they’ve observed. The papers on satya were well done. Each student was willing to share what they’d written, and they read their paper to the group when we were together. It was clear that everyone had uncovered truths about their life and relationships with others that touched both themselves and the listeners deeply. There were tears. While the papers on ahimsa had been equally well-done, there had been no tears when those papers were read and discussed. After the February weekend, I began to wonder what the difference was. Why did the exploration of satya touch the students so much more deeply than their work with ahimsa? One of the first things that occurred to me is that satya requires us to take action. And, it asks us to do so in an authentic and genuine way. When we reveal ourselves in this way, we become vulnerable. Miriam Woodman, a Jungian analyst, teaches that one of our primary tasks as an adult is to learn “to stand to our own truth.” As children, it’s in our best interest to learn to please others and to meet their expectations. Many of us enter adulthood almost completely unaware of what our own truth is. Who we are we? What is our life’s purpose? What is our path? What are our gifts?
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The body takes the path of least resistance in performing an asana, and the mind cooperates by becoming blind to the truth of the pose. This also occurs in other aspects of our life. The mind becomes blind to, simply does not see, the truth of many difficult situations- in our family, in our workplace, in our community. Over the years, through the practice of yoga, I’ve come to realize what a strong role not seeing the truth, denial, plays in just about everyone’s life. The American Heritage dictionary defines denial as “an unconscious defense mechanism characterized by a refusal to acknowledge painful realities, thoughts, and feelings.” Basically, we are able to pretend that something is not happening. Yoga is ultimately about learning to see ourselves and the world around us with increasing clarity. Its practice can transform the mind’s tendency not to see. Patanjali’s Yoga Sutras are a roadmap for that process. Not only do they tell us what kinds of activities can help us make our way along the path, they also alert us to the kinds of things that will delay our progress. Foremost among these are the five causes of suffering, the klesas- avidya (spiritual ignorance), asmita (ego), raga (attachment), dvesa (aversion), abhinivesah (clinging to life). Patanjali tells us that avidya is the ksetram, the fertile soil, in which all the other klesas flourish. Avidya in its most basic form is a lot like denial. We fail to see the truth of our situation. And, when this happens, we can be sure that the other klesas are flourishing. We’re attracted (raga) to what’s familiar, and we have aversion (dvesa) to what’s new. If we don’t see the truth, we won’t have to make any changes. And, even when our current situation is painful, that pain can be preferable to the truth. The pain is familiar, and we cling to what we
IYASE
GREAT MIGHTY VOWS Submitted By Sharon Conroy know (abhinivesah). We’re in the midst of a blackberry bramble. We’re entangled in the klesas’ thorny, cascading branches. However, we pretend all is well and convince ourselves that our decision to take no action is the right course (asmita). In February, when my students “stood to their own truth,” there were tears. Everyone in the group knew that it took courage to see and then to speak the truth. In the end, they felt better, not worse. Telling the truth is purifying, cleansing. Telling the truth can, indeed, set us free. While the students knew it was safe to speak their truths in the context of our group, the truth we speak may not be received warmly when we deliver it elsewhere. We risk something when we stand to our own truth. We risk that others may become angry. We risk that a relationship may end or at the very least change in some way that we cannot know in advance. Others resist change, and the challenges that life presents, just like we do. At the same time, in not telling the truth, we risk much more. We risk the loss of our integrity and the ability to live an authentic life. In some traditions, it is said that our life will be “judged” not by what great deeds we have accomplished but rather by whether we have discovered and followed our dharma, this lifetime’s unique path. A few days into my exploration of ahimsa and satya, quite by chance, I came upon a book, originally published in 1965 and republished last year- Gandhi on Non-Violence. This gem of a book is edited by Thomas Merton with a new preface by Mark Kurlansky, who recently published his own book on non-violence. I have gained more insight into satya and ahimsa from this book than from anything else I have studied. While he is often referred to as a practitioner of ahimsa, it is significant that Gandhi called himself and each of his followers, satyagrahi. Literally, a satyagrahi is someone who grasps the truth. Thomas Merton defines a satyagrahi as “one who is consecrated to non-violent defense of the truth.” Gandhi’s writings appear to support Merton’s definition. For Gandhi, the practice of satya presupposes the practice of ahimsa. And, conversely the practice of ahimsa presupposes the practice of satya. In other words, you cannot authentically practice one without the other. Gandhi also says- “It should be remembered that nonviolence comes into play only when it comes in contact with violence.” p.50
First, we stand to our own truth. Then, we must respond in a non-violent manner to whatever reaction that telling of the truth brings forth. The British did not joyfully receive the truths Gandhi told. They made arrests and attacked. A similar situation arose when Martin Luther King told the truth about racism in this country. When we decide to tell the truth about something, we need to be prepared for what may follow- an angry or violent response. It takes courage to speak the truth, and it takes courage to respond in a loving, non-violent way to someone’s angry resistance to that truth. The practice of satya and ahimsa both require courage. In his introduction to a chapter entitled “Non-Violence: True and False” Merton distinguishes authentic non-violence from that which only pretends to be. “In this section we have statements which clearly distinguish between the non-violence (ahimsa) of the strong and that of the weak. True non-violence not only implies the highest form of bravery: it is a kind of charismatic gift, a ‘creed’ and a’passion,’ for which one sacrifices everything: it is a complete way of life, in which the satyagrahi is totally dedicated to the transformation of his own life, and of his adversary, and of society by means of love. The non-violence of the weak is rather a policy of passive protest, or even a cloak for impotent hatred which does not dare to use force. It is without love. It seeks to harm the adversary in ways that do not involve force, and it may resort to secret sabotage or even terrorism. Such conduct is not worthy of the name of non-violence. It is demoralizing and destructive. To this false and cowardly non-violence Gandhi says he would prefer an honest resort to force. Hence those who cannot practice a really dedicated non-violence should defend their rights and justice by force, if no other means are available. Gandhi does not preach the passive surrender of rights or of human dignity. On the contrary, he believes that nonviolence is the noblest as well as the most effective way of defending one’s rights.” p.49 In conversation about this article, Karin O’Bannon commented that BKS Iyengar is a true practitioner of satya. She said- “Guruji tells students what they need to hear, not what they necessarily want to hear. And, he refers to this as compassion.” To tell someone the truth is indeed a loving and compassionate act. If the truth is
I Iyengar Yoga Association: Yoga Association: Southeast NEWS
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OF GANDHI
“Another important legacy is that he won independence for India simply by telling the truth. His practice of nonviolence depended wholly on the power of truth.” — His Holiness the Dalai Lama Foreward page xiv | Nonviolence by Mark Kurlansky | Modern Library 2006
Sutra Column (cont’d from page 5) obscured or untold, it can cause harm. However, if the truth is told in a pure and simple way, it can heal. It can loosen the klesas’ hold on us. As new students, we can feel ourselves bristle when the teacher corrects us. We don’t initially experience the correction as compassionate. I tell students that this is a fierce tradition in that it makes truth an absolute priority. And, through this process of truthtelling, we loosen the klesas’ hold. Eventually, we can find our way out of the brambles, into the clear light of our own true nature.
come by appeal to the brain.” p.39 The ahimsa Gandhi practiced originated from a feeling of being interconnected to all other living things. He knew at his core that life is sacred, that all is one. In his writings, Gandhi said that love is the law of our being and also that truth is the law of our being. For me, this suggests that I must become able to hold in my heart the truth of both statements simultaneously to become a satyagrahi.
The truth does eventually set us free, but it’s a long slow process. The first step is to practice svadhyaya, to study ourselves. What are our tendencies with respect to these two yamas?
Patanjali’s Yoga Sutras ask me to do svadhyaya, self-study, on myself. When I do that, I see many times how the klesas’ thorny branches still hold me firm and impact my practice of satya and ahimsa.
Some of us shortchange the truth. Rather than recognize that we actually lack the courage to tell the truth, we convince ourselves that if we tell the truth we will do harm to another person. Because we don’t want to do any harm, we tell a half truth or say nothing at all. In this case, we fail to practice the truth and use the practice of nonviolence as an excuse for not doing so.
Over the years, I’ve learned my tendencies in many asanas. Each year I see those tendencies more clearly and make slow but sure progress toward more aligned and balanced asanas.
Some of us have the courage to see the truth of a difficult situation, but we can use the truth in a harsh way. We can convince ourselves that it’s our duty to help others see what we see. And, we can speak the truth so bluntly that it does harm. Or, the truth may be spoken in a blaming, judgmental way because there is self-interest involved. Whether we shortchange the truth or misuse it, we do harm in the end. Both approaches lack balance. Gandhi is clearly saying that ahimsa and satya are to be practiced simultaneously. In the language of the Iyengar tradition, ahimsa and satya form a unique and challenging double action. We can find our alignment in tadasana by taking the inner thighs back as we simultaneously descend the buttocks down. But, it may take many years of practice to be able to precisely choose the proportion of each action that will establish an aligned, balanced pose.
I can also see that I’m making progress in my practice of ahimsa and satya. I have a better understanding of my tendencies. I know where I fall short, and I’m working consciously to do things differently. When I fail, I acknowledge that failure both to myself and to anyone else who is involved. I work towards cleaning up whatever mess I’ve made. As Merton says, “Only the admission of defect and fallibility in oneself makes it possible for one to become merciful to others.” p.20 Each day, I pray to see myself clearly and to act wisely. Each day, I go to the mat and practice my inversions. Each day, I rededicate myself to these great mighty vows. “A man ends by becoming what he thinks,” Gandhi said, “and it will be the same for India if she remains firmly attached to Truth by means of Love.” p.29 May our yoga practice loosen the klesas hold and bring us back to our own true nature. May each of us become a satyagrahi- “firmly attached to Truth by means of Love.” satyagrahi Copyright March 2008
Gandhi was given the title mahatma, great soul. He could simultaneously practice ahimsa and satya. He had mastered the double action. “Non-violence, which is a quality of the heart, cannot
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Sharon Conroy is an Intermediate Jr III teacher who has been practicing since 1986. She started the Iyengar community in New Orleans and taught there until Katrina. She now has a center, Yoga On 30A, in Grayton Beach, Florida . Her email is riverwalker@mchsi.com. n
IYASE
CONGRATULATIONS TO OUR MEMBERS WHO PASSED THEIR ASSESSMENTS IN 2007! INTERMEDIATE SENIOR 1 Kathleen Pringle Juliana Venturi Fair INTERMEDIATE JUNIOR 1 Joe Adlesic Sara Eichmiller Becky Lloyd Katrin Loveland INTRODUCTORY Alex Cleveland Vicky Elwell Kathleen Geile Mary Beth Handelman Shaaron Honeycutt Jeanne Kennedy Marlen Kirel Starlyn Lazarus Casey Love Aretha McKinney Gabe Pickard Marilyn Rubin Maggie Tanzer Lori Theis Carol Walsh TEACHER IN TRAINING Christopher Clawson Myra Dionisio Aaron Fleming Susan Marcus Karyl Tych Stephanie Vaughn Streff
President’s Letter (continued from page 1)
This year we are fortunate to have Judy Rice and Lou Hoyt for the Introductory level Teacher Training this March (in Louiville, KY), and Karin O’Bannon in Atlanta in November. We awarded six scholarships for the Introductory Level Teacher Training, three for the Intermediate Junior Level Teacher Training, one scholarship to help with assessments, and one scholarship to study in Pune. The total in scholarship assistance, as shown in the 2007 IYASE Finances box was nearly $4000 in 2007. In this newsletter, please enjoy our sutra column from Sharon Conroy, with a focus on ahimsa and satya, and the asana column from Colleen Gallagher, with a focus on sirsasana. We include board member Alex Cleveland’s interview with Joan White, the outgoing IYNAUS certification coordinator. And this time we spotlight the studios of two former IYASE presidents—Suzie Muchnick in Naples, Florida, and Phyllis Rollins in Charlotte, North Carolina. As I look ahead to the rest of 2007, I see among our board a continued commitment to help our membership grow as a community. by becoming more efficient in our operations as a board, by considering others ways we can meet your needs as members (that we currently do), and in doing our best to implement feedback we get from you. We are always happy for you to let us know how we are doing in meeting your needs. Please feel free to send an email to President@iyase.org with feedback and suggestions or requests. This year we will hold elections to replace three board members in 2008. We are therefore inviting nominations, either yourself or someone you know. We are especially interested in assistance from those who have technical skills (such as computer skills), bookkeeping and accounting skills, those who enjoy working with people, and who have a willingness to serve our yoga community. It is a rewarding service that does require some time commitment, and it is an opportunity to serve a larger cause. Please see the “IYASE Call for Board Candidates” later in this issue for a form to send us names of those you would like to represent you. We are always happy to have volunteer help as well, apart from nominations to the board. Namaste, Siegfried. n
IYASE Sponsored Intermediate Junior Teacher Training 2008 Karin O’Bannon Atlanta Oct 31 - Nov 2
I Iyengar Yoga Association: Yoga Association: Southeast NEWS
~ Save The Date ~ March 27-29 2009 IYASE Sponsored Introductory Teacher Training Lou Hoyt & Judi Rice Memphis, TN
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2008 WORKSHOPS
April 11 - 13
Gloria Goldberg Yoga Sol, Delray Beach, FL 561.272.8699, www.yogasol.com
April 17 & 27 May 1 & 11
Colleen Gallagher, Intermediate Junior 1: Teacher Training & Advanced Studies Yoga Sol, Delray Beach, FL 561.272.8699, www.yogasol.com
May 12 - 16
Karin O’Bannon, Gather at the River Intermediate, residential retreat at St. Joseph’s
Abbey 850.502.1104, sharon@greatwhiteheron.net May 16 - 18
Joan White Mainstreet Yoga, Alpharetta, GA 678.297.1229, lyndasyoga@hotmail.com www.mainyoga.com
May 30 - June 1
Rebecca Lerner Audubon Yoga Studio, New Orleans, LA 504.821.9885, beckyoga@yahoo.com www.audubonyoga.com
June 20 - 22
Lois Steinberg Inner Life Yoga Studio, LLC, Morgantown, WV (304) 296-1744 or sbleher@msn.com
July 25 - 27
George Purvis Audubon Yoga Studio, New Orleans, LA 504.821.9885, beckyoga@yahoo.com www.audubonyoga.com
Sept. 12 - 13
Dean Lerner Inner Life Yoga Studio, LLC, Morgantown, WV (304) 296-1744 or sbleher@msn.com
Oct. 3 - 5
Karin O’Bannon Audubon Yoga Studio, New Orleans, LA 504.821.9885, beckyoga@yahoo.com www.audubonyoga.com
Nov. 14 - 15
Rebecca Lerner Inner Life Yoga Studio, LLC, Morgantown, WV (304) 296-1744 or sbleher@msn.com
If you have additional workshops that you would like included in future IYASE newsletters, please submit them through our online workshop submission form on www.iyase.org
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A DISCUSSION WITH JOAN WHITE ABOUT HER TENURE AS CERTIFICATION CHAIR — Submitted By Alex Cleveland Joan White, certification chair of IYNAUS from October 2000 to August 2007 remains actively involved with the organization in an advisory capacity as well as encouraging greater use of on-line technology for sharing information, facilitating the application processes, and revising the feedback forms for assessment. During a recent interview she discussed the evolving nature of the Iyengar system, changes in the certification process and specific recommendations for candidates going up for assessment.
According to Joan, as the professionalism of the organization has increased, the need to upgrade technical aspects of the magazine and newsletter should be addressed. The public appeal of the association materials and easy availability on-line should become more appealing for members of IYNAUS as well as for people unfamiliar with yoga or Iyengar Yoga specifically. During her tenure as Certification Chair, Joan was insistent that there is “more than one way” in Iyengar yoga. People who study with the Iyengars in India understand that the system changes. Principles remain the same, but points change. A primary principle, “Teach from the base” is an example. What an instructor says about the feet changes, depending on the people in front of the instructor at that time, “depending on what they need.” Understanding the principles takes time, but points used to teach the principles must change depending on the students. Joan explained that the certification process has changed a good deal over the years. The current Introductory level with two parts (Teacher-in-Training and Introductory) and the Junior Intermediate with three sections developed from an assessment which included a teaching part with two segments, three poses taught in only fifteen minutes and inversions taught in twenty minutes. A “class” could not be developed. Additional levels were identified to contain the amount of information candidates need to acquire, limiting the number of poses and focusing on basic concepts. Teacher training has become more standardized while still allowing for programs to evolve individually. Every training program must cover the syllabi and specific required information. Some programs may become more comprehensive in methods used to cover the materials. For assessors, the biggest challenge today is being really open-minded. Candidates at lower levels are not “super people” but people working on their practice. For some assessors there can be a feeling that if “it is not my way, it is not good,” but people with differing ages and physical abilities must be evaluated on their own, looked at individually, and the assessor’s challenge is to evaluate openly, accurately, individually, in a very limited amount of time. As a result of changes in the certification process, teachers of Iyengar yoga are better teachers and are
IYASE
Changes in how the Iyengar system is viewed, how IYNAUS in the United States is structured, specific changes in the certification processes have formed a large part of Joan’s years in heading certification. A major focus, however, remains a continuing interest in the achievement of the individual as a practitioner of Iyengar yoga, practicing, learning, teaching, understanding. The following recommendations were mentioned at various times throughout the interview and are certainly strong recommendations for any assessment candidate, gleaned from years of invaluable experience as a Teacher, conducting Teacher Trainings, and working as Certification Chair. 1. Teach what you know; know your syllabus inside out. (You are teaching; do your practice; do a lot of practice teaching). 2. Do not assume everyone needs a prop for every pose. (A prop should teach something. Learn what a prop teaches in a pose; do not just use a prop because you think you should). 3. Teach something when you teach for assessment. (The students are there to learn something). 4. Teach in front of your mentor. (Make certain the mentor sees you teaching live; a videotape is not the same). 5. Limit the number of words you use. Keep it simple. (Do not talk it to death; use repetition. It is not the words a teacher uses; instead it is whether the words are effective or not). 6. Be specific direct, clear, concise 7. Lower levels must know the difference between an initial demonstration and a teaching demonstration, [showing the shape and teaching]. (Learn how descriptive you should be; instead of a list of actions, draw attention to what is important).
2008 BOARD OF DIRECTORS
better informed as teachers. Because the syllabus is not such a huge chunk of knowledge (compared to before the levels were divided), they can spend more time learning, practicing, and teaching each part. This has helped people have a better and clearer understanding. The Junior Intermediate III assessments this year were especially good. It is exciting to see improvements in good teachers.
President: Siegfried Bleher membership@iyase.org Vice President/Newsletter: Joe Adlesic vicepresident@iyase.org Treasurer: Ruth Ann Bradley treasurer@iyase.org Secretary: Cher Columbus secretary@iyase.org Membership: Lori Lipton membership@iyase.org Website/Public Relations: Shaaron Honeycutt web@iyase.org Teacher Training: Alex Cleveland teachertraining@iyase.org Scholarship: Nancy Mau scholarship@iyase.org Additional Member: Tedrah Smothers tedrah@iyase.org
8. At the upper levels, link and know how to sequence. (Everyone has to learn how to write sequences and then teach them). n
2008 SCHOLARSHIP INFORMATION AND DEADLINES IYASE Annual Introductory Workshop with Judi Rice and Lou Hoyt in Louisville, Kentucky March 28 - 30, 2008. The Scholarship application is now online and can be downloaded. IYASE Certification Scholarship Applications. IYASE will award two scholarships of up to $500.00 each to help members with expenses related to assessments in 2008. To apply, you must have confirmation from IYNAUS that your application has been accepted and your venue assigned. The application deadline is July 15, 2008 and the decision will be made by July 30, 2008. The application will be posted online soon and can be downloaded. IYASE India Scholarship. IYASE will award one $1500.00 scholarship each year to a member traveling to India to study at RIMYI in Pune. IYASE is now accepting applications for the 2009 award. The deadline is October 15, 2008. To apply, you must have confirmation from RIMYI of acceptance to study at RIMYI in Pune India in 2009. The decision will be made in November 2008 and awarded once your travel arrangements have been confirmed. The Junior Intermediate Teacher Training has been tentatively scheduled for November 2008. The scholarship applications will be posted online when the workshop dates have been confirmed. Please contact Nancy Mau scholarship@iyase.org for any additional information or if you have questions. n
I Iyengar Yoga Association: Yoga Association: Southeast NEWS
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STUDIO SPOTLIGHT
The Iyengar Yoga Association: Southeast, made up of twelve states and the District of Columbia, includes many long-standing teachers and studios with vibrant communities of Iyengar yoga practitioners. This newsletter features two of our regions most experienced teachers along with information about how they got started and their current offerings.
8th STREET STUDIO: CHARLOTTE I moved back to NC from NY in 1980 and took a job in the exhibits department of a new science museum. After a short time I look my first yoga class at the local community college to manage the stress of opening a new museum. I loved it instantly and continued to practice and study in various classes. My first experience with Iyengar yoga was in 1986. When my teacher attended the Iyengar convention in Boston, she came back with so much new information to share with us. The poses felt so different and full. These new ideas set us on fire, and my practice was transformed. I continued my YLLIS H P classes and bought Light on Yoga. When my , Y HE e? Charlott teacher moved away I began to work from urant in ta s re te the book, and attend workshops in Asheville, r favori at’s you Diem” Chapel Hill and Atlanta. SEYA (South Wh C “ arpe Eastern Yoga Association) was offering quite What’s a few Iyengar workshops in Atlanta, and I th you’ve e best movie attended my first workshop there with John seen re centl Strange Schumacher. It was incredibly intense and r Than y? Fiction I felt as if I was inhabiting my body for the first time. We did poses that I had only seen yoga any great nonin Mr. Iyengar’s book, and I was so sore I Read books lately? could barely walk for days. I practiced the e” “Eat, Pray, Lov new poses I learned. When my friends began to ask me to teach them yoga, I took a teacher training course with Felicity Green in Asheville. I felt inadequate to teach, but continued to study and practice and attend every workshop I could. A friend asked me to sub her class at the community college and the next thing I knew I was teaching this class each week. I was now a teacher at the place I had first begun my study. In 1992 I drove to Ann Arbor for the National Convention. In the fall of that year I left the museum and rented a small inexpensive space for a studio and started teaching full time. Full time meant I would continue the class at the community college and move my other existing class of five students to the
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studio. I bought a phone, a roll of mats and opened a business account. Wow, I had just opened Charlotte’s first yoga studio. Nothing in my life had ever felt so right. I didn’t have a single doubt about leaving a good job with benefits for two classes. I got calls about yogurt, about devil worship and yes, about yoga. My overhead was very low and so my small classes were able to grow slowly. I began to study in earnest and earned my introductory certificate in 1998. After nine years I moved to a lovely large studio in a shared space with Laney Abernethy a certified Pilates instructor. We called our space 8th Street Studio and it houses the Yoga Center and Pilates Body Shaping. The larger space allowed me to finally put in a rope wall a purchase additional props and furniture. Every other year the Yoga Center hosts an assessment. I sponsor workshops with senior teachers at my studio twice a year. Althouth the Yoga Center is a small studio, we have a committed group of yogis who have studied with me for over 10 years. I have served on the IYASE board as scholarship chair and president. I think our region is a dynamic group of talented and committed individuals who serve as an example of exceptional community involvement. I have traveled twice to India to study, once for the Silver Jubilee and more recently through the receipt of the Karin O’Bannon scholarship, at the Institute. It was a profound gift to be able to watch Mr. Iyengar teach his granddaughter and to study with Geeta and Prashant. Their teaching continues my inspiration that began with stories from the Boston convention, so many years ago. n
IYASE
POSTURES: NAPLES, FLORIDA When I was about eleven years old I remember doing yoga with my grandmother. I know there’s a photo of a scene laying around where my brothers and cousin and I are in shoulder stand. So, it was only appropriate when in 1969 while attending Hofstra University and needing a part time job, my grandmother was instrumental in getting me a position at the local “Jack La Lane health club.” It was there that I was first introduced to “YOGA” and it wasn’t Iyengar yoga either. I didn’t like it much. I found it boring and very slow moving, after all I was nineteen and used to playing tennis and volleyball, studying modern dance and jazz. I was flexible and very strong. One of the owners of the health club taught a weekly yoga class. It was the largest class of the week, and that’s when yoga wasn’t as commercial as it is today. He had me model the asanas. One day I had an experience and thought: “hmm, maybe there’s something to this yoga.” One of the members of the health club was Ina Marx. At that time, she was a very well known yogini, and was a patron of the yoga arts. I became one of Ina’s proteges and was exposed to various arms of yoga: jnana yoga with Joel Kramer; kundalini yoga; etc. One day, Ina hosted Karin Stephan who teaches Iyengar Yoga. That was it. I had come home and didn’t even know that I was looking for anything. Karin became my first Iyengar Yoga teacher and the rest is a story too long for this column.
adult education program while I was also teaching Physical Education there during the day. As the years went on I was privileged to introduce Yoga- Iyengar Yoga- into La Guardia Community and Queens County Community Colleges.
UZIE HEY, S
les? t in Nap stauran re te ri o your fav on” What’s iss Saig
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In those days, Karin, Patricia and Joan would visit Manhattan and teach workshops. There were very few Iyengar yoga teachers in the New York area and I lived out in Rockaway. I would travel to Boston or Cambridge to study with Karin or the likes of Victor Van Kooten or Dona Holleman or Ramanand Patel. That was how I learned yoga then. It was a very slow and sometimes agonizing process not having an ongoing teacher as many of you know. I learned so many asanas wrong through my own unchecked practice. In 1974, I began teaching and the name of the school in Rockaway, NY was “The Yoga Workshop.” I also taught in the then ‘state of the art’ NYC high school
I Iyengar Yoga Association: Yoga Association: Southeast NEWS
In 1980, I developed sciatica and despite all my efforts was totally incapacitated. If I knew then what I know now, I would have gotten myself to Pune. I was unable to teach for almost an entire year. The only bright spots in that year were meeting Michael and moving to Coconut Grove. With no school and no students and no money, Michael and I married in Miami. In 1982, I began teaching in Miami under The Yoga Workshop name. In 1983, I opened The Yoga Workshop on Rice Street in Coconut Grove. That was a dream come true. We loved Coconut Grove. We loved Miami, but Michael was offered a great position as a Landscape Architect so we packed our bags and moved to Naples in 1986. It wasn’t until 1990 that I opened Postures in Naples. It’s amazing to me that we have been in Naples for more than twenty years and how yoga has grown here as it has world wide. But, in 1986 yoga, on this coast of Florida, was still unknown. Some people still believed it was “devil worship.” Postures (aka The Yoga Workshop) has hosted Manouso Manos, Karin Stephan, Joan White, Lois Steinberg, Gabriella Giubillaro and John Schumacher. We have hosted many national assessments and provide teacher training workshops three times a year, along with on going teacher education. Of course, there are ongoing classes here throughout the year. In May and October, 2009 Postures will host Stephanie Quirk for her ongoing Therapeutic applications based on the kosas. Michael calls Postures, “a boutique yoga school.” We are tucked away and do not advertise. Local students find Postures through word of mouth. We have many visitors from all over the world that find Postures through the internet and the IYNAUS website. Come on down! n
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C/O Lori Lipton, 34201 Wilson Blvd, #110-601, Arlington, VA 22203-1859
WWW.IYASE.ORG Our website, www.iyase.org, contains valuable info about our members. Certified teachers are listed by state. There are links to the National Association and Mr. Iyengar’s website. If you have any requests or suggestions, send them to: web@iyase.org.
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E-mail _______________________________________________________________ NOTE: Certified teachers renew through IYNAUS, not IYASE. Please send a check made payable to IYASE with this registration form to: Lori Lipton, IYASE Membership Chair 34201 Wilson Boulevard, #110-601 Arlington, VA 22203-1859